Word Studies in the New Testament Volume 4 (M Vincent)
The Thessalonian Epistles
The Epistle to the Galatians
The Pastoral Epistles
The Epistle to the Hebrews

ABBREVIATIONS
A.V. Authorized Version of 1611.

Revelation Apocalypse.

Cit. Cited.

Class. Greek and Roman classical authors.

Comm. Commentary.

Comp. Compare.

Const. Construe.

= Equivalent to.

f. and ff. Following.

LXX. Septuagint Version of the Old Testament. For the sake of brevity the Apocryphal books are included under this sign. The numbers of the Psalms when cited
from the LXX are given according to the enumeration of the LXX, and not of the English Bible.

Lit. Literally.

O.T.: N.T. Old Testament: New Testament.

Rend. Render.

Rev. Revised Version of the New Testament, 1881. Rev. T. Revisers' Text of the New Testament.

T. R. Textus Receptus.

Vulg. Vulgate or Latin Translation of the New Testament.

P o. The word or phrase occurs only in Paul's writings.

oP. The word or phrase does not occur in Paul's writings.

oLXX. The word or phrase does not occur in the Septuagint.

oClass. The word or phrase does not occur in classical writers.

N.T.o. The word or phrase occurs in the New Testament only here.

Pasto. The word or phrase occurs only in the Pastoral Epistles

Past. Pastoral Epistles.

oPast. The word or phrase does not occur in the Pastoral Epistles

THE THESSALONIAN EPISTLES
INTRODUCTION

THE FIRST EPISTLE

Thessalonica was situated on the Thermaic Gulf, a fine harbor, affording anchorage for large ships directly in front of the city. 1 The situation commanded the trade of
the Macedonian waters, and was connected inland with the plain of the Axius, one of the great levels of Macedonia, and with the plain of the Strymon, by a pass across
the peninsula of Chalcidice. It was the chief station on the Via Egnatia, the great Roman road which ran from Dyrrhachium through Epirus, Macedonia, and Thrace to
Byzantium.

In Paul's day it was a free city, the capital of the whole province and the most populous of its towns. Its extensive trade with all parts of the world accounts in part for
the rapid spread of the news of the success of the gospel (1 Thessalonians 1:8). The population consisted of the original Graeco-Macedonian inhabitants, mixed with
many Romans and some Jews. The same heathen deities were worshipped as in other Graeco-Roman communities, and the worship of the Cabeiri had been
introduced from Samothrace. 2
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 1 / 632
Paul's first visit to Thessalonica is related in Acts 17; and the account must be filled out, as far as possible, by means of the references in the two letters. From the Acts
it appears that he remained only three weeks; but the first Epistle indicates that a large and flourishing church had been formed, chiefly of Gentiles (1 Thessalonians 1:8,
9); and from this, and from the facts that the Philippians, twice during his stay, sent him pecuniary aid (Philippians 4:16), and that he labored for his own support, his
In Paul's day it was a free city, the capital of the whole province and the most populous of its towns. Its extensive trade with all parts of the world accounts in part for
the rapid spread of the news of the success of the gospel (1 Thessalonians 1:8). The population consisted of the original Graeco-Macedonian inhabitants, mixed with
many Romans and some Jews. The same heathen deities were worshipped as in other Graeco-Roman communities, and the worship of the Cabeiri had been
introduced from Samothrace. 2

Paul's first visit to Thessalonica is related in Acts 17; and the account must be filled out, as far as possible, by means of the references in the two letters. From the Acts
it appears that he remained only three weeks; but the first Epistle indicates that a large and flourishing church had been formed, chiefly of Gentiles (1 Thessalonians 1:8,
9); and from this, and from the facts that the Philippians, twice during his stay, sent him pecuniary aid (Philippians 4:16), and that he labored for his own support, his
visit would seem to have been longer.

According to the narrative in Acts, he secured some converts from among the Jews, but more from the pious Greeks or Proselytes, and many prominent women.
Nothing is said of his labors among the heathen. The author of the Acts has, apparently, recorded the least important part of his work, which was evidently begun,
according to his usual practice, in the synagogue. The principal part of it, however, was not done in the synagogue.

The cause of Paul's departure from Thessalonica was a persecution instigated by the Jews, who used the vulgar pagan rabble as their instruments. Most of the Christian
converts were from the better classes, and the Politarchs were not disposed to interfere actively. But the riot was a serious matter. A powerful, dangerous, lasting
sentiment was aroused in the class which fostered it (see 1 Thessalonians 2:14). The charge against Paul was that of treason against the Emperor, and the Politarchs
were forced to take active measures lest they should incur the charge of condoning treason. Their course was the mildest for which they could find precedent. The
accused were bound over to keep the peace, and as security was exacted from Jason and the leading Christians of Thessalonica, it implied that they were under
obligation to prevent Paul from coming to the city again.

Paul, after his departure, was distressed, lest his converts, who had been only partially instructed, might fall from their faith. He had twice made the attempt to revisit
them, but in vain. He had sent Timothy to inquire into their condition and to establish and comfort them (1 Thessalonians 3:2). Timothy had now rejoined him at Corinth,
and the information which he brought called forth the first letter.

The letter, though official, is not stiff nor condescending. It reveals a quick, intelligent sympathy with the burdens and sufferings of the church, and a full appreciation of
their patience and fidelity. They are the subject of the Apostle's thoughts, wishes, and prayers; they are his joy and his crown. The tone of the Epistle, while peculiarly
affectionate, is nevertheless decided, and exacting in moral demand. It has nothing of the legal or ecclesiastical character. It is pervaded, in parts, with the tension and
anxiety of the interval between Paul's departure from Thessalonica and the reception of Timothy's report. Timothy's news had been substantially good. The church had
remained true to the faith against all assaults. But a degree of mistrust had arisen concerning the sincerity of Paul's interest for the church, which must have come from
the outside. Accordingly in the second chapter he takes on an apologetic tone. Some lack of religious steadfastness among the members has made itself evident, and
some signs of not fully appreciating the relations of their faith to Christian morality. There has arisen a tendency to assume that the second coming of Christ is close at
hand, and that all old relations and duties are therefore done away. On the other hand, an opposite tendency has shown itself, a reaction against the enthusiasm evoked
by the expectation of the parousia, which calls for the admonitions, "Quench not the spirit: despise not prophesyings: prove all things: hold fast that which is good."
Mistakes have become current respecting the lot of such Christians as may die before the Lord's coming. There is a possible hint of strained relations with the church-
superintendents (5:12-15) and of occasions given to the enemies of Christianity for malicious criticism (4:12). But the main objects of the letter are, to strengthen the
bond between the writer and the church, to detach the church from the errors and abominations of heathen life, and to correct misunderstandings and give comfort as
regards the dead in Christ.

The language of the letter is simple, taking on a rhetorical character only in certain isolated passages (1 Thessalonians 2:19 f.; 1 Thessalonians 3:8 f.). It is not without
picturesqueness (1 Thessalonians 1:8, 9; 2:1, 6, 16, 17, 19; 3:3, 8, 11; 4:1, 6, 12; 5:2, 3, 5, 8, 19). There is an occasional tendency to amplification (1 Thessalonians
1:2 f., 1 Thessalonians 8; 2:11, 13: 3:2, 7, 9, 10, 1, 3, 5, 23, etc.), and to round off the ends of sentences with adverbial phrases (1 Thessalonians 1:5, 6; 2:2, 16, 17;
3:3, 9 etc.). There is to be noted the frequent introduction of expressions which recognize the knowledge and remembrance of the writer's correspondents, as kaqw
even as ye know: also the forms of adjuration and comparison (1 Thessalonians 2:5, 10; 3:6). A certain ruggedness and lack of symmetry in the structure of sentences
appears at times (1 Thessalonians 1:2 ff., 1 Thessalonians 8; 2:10 ff., 1 Thessalonians 17 f., 1 Thessalonians 19 f.; 1 Thessalonians 4:1 f., 1 Thessalonians 3 ff.). The
vocabulary is relatively small. Repetitions and similarities of expression occur.

There are no citations from the Old Testament, and no use of apocryphal writings can be shown. The mode of expression is thoroughly Pauline. The character of the
Epistle does not lead us to expect many of the technical terms of the Pauline dogmatic; but such as we do find are Pauline, as ejklogh> election; kalei~n to call; a[gioi
saints; aJgiasmo>v sanctification; mhtev ton not knowing God. There are also to be noted the characteristic play of words (2:4); paradox (1:6); mixed metaphor (5:5),
and antithesis of prepositions (1:5; 4:7; 2:3, etc.). There are relatively few hapaxlegomena, some peculiar uses of words common in the New Testament; possibly a
dozen words and modes of expression which appear only in the deutero-Pauline writings, and a few which are almost exclusively confined to the writings of Luke and
the Epistle to the Hebrews.

The authenticity of the Epistle is generally conceded. It has been assailed by Baur, Steck, Holsten, and Loman.

THE SECOND EPISTLE

The authenticity and genuineness of this Epistle have been challenged since the beginning of the present century. 3 Its integrity has also been questioned on the assumed
ground of a combination of a genuine Pauline epistle with interpolated matter (P. W. Schmidt). It has been ascribed to Timothy. Attempts have also been made to
prove that it was earlier in date than the first Epistle (Ewald, Baur, Davidson); but there seems to be, on the whole, no sufficient reason for refusing it a place among the
genuine Pauline Epistles. The external testimony in its favor is ancient and good, while the resemblances in manner and phraseology to the other Pauline writings cannot
be evaded. The vocabulary is Pauline. The list of non-Pauline words is small and not important. As distinguished from all other Pauline letters, the two Thessalonian
epistles exhibit a striking relationship, extending to sequences of thought, articulation of sentences, and peculiar expressions and usages. In not a few cases, the same
subjects are treated with almost the same words. 4 Both letters have an eschatological drift; both exhibit, without specially emphasizing it, the writer's apostolic
consciousness; both treat moral questions from the religious point of view. 5

The second Epistle appears to have been written some months after the first, because of some later information received by Paul, who was probably still in Corinth.
The circumstances of the church were substantially the same, although there appears to have been a growth in faith and charity (2 Thessalonians 1:3, 4); but the idea of
the imminent second coming of the Lord had assumed such proportions as to cause restlessness and impatience, and a measure of social disorganization and fanaticism.
A spurious epistle in Paul's name, announcing the immediate advent of the Lord, appears to have been circulated (2:2). The main design of this second letter is to
correct false views concerning the second advent, and to rebuke the idleness and disorder into which some of the Thessalonian Christians had fallen.

COMMENTARIES ETC. ON THE THESSALONIAN LETTERS. 6

GERMAN

W. Bornemann.
Copyright       In the Meyer
           (c) 2005-2009,     Series. 6th
                            Infobase      ed. Die
                                      Media       Thessalonicherbriefe, 1894. P. W. Schmiedel, in the Hand-Commentar zum Neuen Testament, by Holtzmann,
                                              Corp.                                                                                             Page 2 / 632
Lipsius, Schmiedel, and Von Soden, 1893. P. Schmid, Der erste Thessalonicherbriefe neu erklart, with Excursus on 2nd Epistle, 1885. F. Zimmer, Der Text der
Thessalonicherbriefe, etc. Textual Apparatus and Commentary, 1893.
COMMENTARIES ETC. ON THE THESSALONIAN LETTERS. 6

GERMAN

W. Bornemann. In the Meyer Series. 6th ed. Die Thessalonicherbriefe, 1894. P. W. Schmiedel, in the Hand-Commentar zum Neuen Testament, by Holtzmann,
Lipsius, Schmiedel, and Von Soden, 1893. P. Schmid, Der erste Thessalonicherbriefe neu erklart, with Excursus on 2nd Epistle, 1885. F. Zimmer, Der Text der
Thessalonicherbriefe, etc. Textual Apparatus and Commentary, 1893.

ENGLISH

J. B. Lightfoot, both Epistles, in Notes on Epistles of St. Paul from Unpublished Commentaries, 1895. C. John Ellicott, A Critical and Grammatical Commentary on St.
Paul's Epistles to the Thessalonians. B. Jowett, The Epistles of St. Paul to the Thessalonians, Galatians and Romans Translation and Commentary, 3rd ed. 1894. John
Eadie, A Commentary on the Greek Text of the Epistles of Paul to the Thessalonians, 1877. John Hutchison, Lectures, chiefly Expository, on Paul's 1st and 2nd
Epistles to the Thessalonians, 1883. John B. Lightfoot, Biblical Essays, chapters 6, 7. G. G. Findlay, in Cambridge Bible for Schools. John Denney, in Expositor's
Bible.

On Macedonia, Luke Heuzey and H. Daumet, Mission Archeologique de Macedoine, 1876. Account of the expedition under the auspices of Napoleon III. for the
exploration of Macedonia. M. R. Vincent, Philippians and Philemon, Introduction. International Commentary, 1897.

THE FIRST EPISTLE TO THE THESSALONIANS

CHAPTER 1

1. The address of the first Epistle is shorter than that of any of the Pauline letters. In the other Epistles Paul either indicates the contents of the letter, or adds details
concerning the writer or his correspondents, or amplifies the apostolic greeting. The names of Silvanus and Timothy are added to that of Paul as the senders of the
letter. They were with him at Corinth when it was written (Acts 18:5; 2 Corinthians 1:19). They had assisted him in the foundation of the Thessalonian Church (Acts
16:1-3; 17:4, 10, 14). Paul's official title; "Apostle" is omitted in the addresses of both Epistles, although in 1 Thessalonians 2:6 he uses ajpo>stoloi apostles, including
Silvanus and Timothy under that title. The title appears in all the other Epistles except Philippians and Philemon. The reason for its omission in every case appears to
have been the intimate and affectionate character of his relations with the parties addressed, which rendered an appeal to his apostolic authority unnecessary. Paul does
not confine the name of apostle to the twelve. 7

Silvanus. The Silas of the Acts, where alone the form Si>lav occurs. By Paul always Silouano>v, of which Si>lav is a contraction, as Louka~v from Loukano>v.
Similar contractions occur in Class., as ~v for >xandrov for >xandrov, and that for ~a>dwrov. Silas first appears in Acts 15:22 as one of the bearers of the letter to the
Gentile Christians at Antioch. He accompanied Paul on his second missionary tour, and was left behind with Timothy when Paul departed from Macedonia after his first
visit. He was probably a Jewish Christian (see Acts 16:20), and was, like Paul, a Roman citizen (Acts 16:37, 38). Hence his Roman name. He cannot with any
certainty be identified with the Silvanus of 1 Peter 5:12.

Timothy. Appears in all the Pauline Epistles except Galatians and Ephesians. He was associated with Paul longer than any one of whom we have notice. First
mentioned Acts 16;1, 2: comp. 2 Timothy 3:10, 11. He accompanied Paul on his second missionary tour (Acts 16:3), and was one of the founders of the churches in
Thessalonica and Philippi. He is often styled by Paul "the brother" (2 Corinthians 1:1; Colossians 1:1; 1 Thessalonians 3:2; Philemon 1); with Paul himself "a
bondservant of Jesus Christ" (Philippians 1:1); comp. 1 Timothy 2:18; 2 Timothy 1:2. Paul's confidence in him appears in Philippians 2:19-22 and is implied in his
sending him from Athens to the Thessalonian church to establish and comfort its members (1 Thessalonians 3:2). Paul sent him again to Macedonia in company with
Erastus (Acts 19:22), and also to Corinth (1 Corinthians 4:17). To the Corinthians he writes of Timothy as "his beloved and faithful child in the Lord" who shall remind
them of his ways in Christ (1 Corinthians 4:17), and as one who worketh the work of the Lord as he himself (1 Corinthians 16:10). He joined Paul at Rome, and his
name is associated with Paul's in the addresses of the letters to the Colossians and Philemon. In every case where he is mentioned by name with Silvanus, the name of
Silvanus precedes.

To the church of the Thessalonians. This form of address appears in 1st and 2nd Corinthians, Galatians, 2nd Thessalonians. The other letters are addressed to "the
saints, " "the brethren, " "the saints and faithful brethren." The use of the genitive of the national name is peculiar. Comp. 1 Corinthians 1:22; 2 Corinthians 1:1; Galatians
1:2; Philippians 1:1; Colossians 1:2.

The church (ejkklhsi>a|). From ejk out, and kalei~n to call or summon. Originally with a secular meaning, an assembly of citizens regularly summoned. So Acts 19:39.
LXX uses it for the congregation of Israel, either as convened for a definite purpose (1 Kings 8:65; Deuteronomy 4:10; 18:16), or as a community (2 Chronicles 1:3, 5;
23:3; Nehemiah 8:17). The verbs ejkklhsia>zein and ejxekklhsia>zein to summon formally, which do not occur in N.T., are found in LXX with sunagwgh gathering,
lao>n people, and presbute>rouv elders. Sunagwgh is constantly used in LXX of the children of Israel as a body (Exodus 7:6, 19, 47; Leviticus 4:13 etc.), and is the
more common word in N.T. for a Jewish as distinguished from a Christian assembly; sometimes with the addition of the Jews (Acts 8:5; 14:1; 17:1). It is once used of
a Christian assembly (James 2:2). ss7 gathering together, occurs 2 Thessalonians 2:1; Heb. 10:25. The Ebionites retained sunagwgh in preference to ejkklhsi>a. The
LXX translators found two Hebrew words for "assembly" or "congregation, ": 'edah and qahal, and rendered the former by sunagwgh in the great majority of instances.
as>a does not appear as the rendering of edah. They were not as consistent in rendering qahal, since they used both sunagwgh and ejkklhsi>a, though the latter was the
more frequent: see Leviticus 4:13; Deuteronomy 5:22 etc. The A.V. renders both words by "congregation" and "assembly" indiscriminately. as>a is only once used in
N.T. of a Jewish congregation, Acts 7:38; yet there are cases where there is an apparent attempt to guard its distinctively Christian sense against being confounded with
the unconverted Jewish communities. Hence the addition; ejn Cristw|~ in Christ, Galatians 1:22; ejn qew|~ patriw| x~ Cristw|~ in God the Father and the Lord Jesus
Christ, 1 Thessalonians 1:1; comp. 2 Thessalonians 1:1. In both Hebrew and N.T. usage, ejkklhsi>a implies a community based on a special religious idea, and
established in a special way. In N.T. it is also used in a narrower sense, of a single church, or of a church confined to a single place. So Romans 16:5 etc.

In God the Father, etc. Const. with the church, and comp. 2 Thessalonians 1:1. The phrase "the church in God" is peculiar to the Thessalonian Epistles. Elsewhere "of
God" (1 Corinthians 10:32; 11:16, 22; 15:9 etc.); "of the saints" (1 Corinthians 14:33). Lightfoot suggests that the word ejkklhsi>a can scarcely have been stamped
with so definite a Christian meaning in the minds of these recent and early converts as to render the addition "in God the Father, " etc., superfluous.

Grace to you and peace (ca>riv uJmi~n kainh). In Romans, 1st and 2nd Corinthians, (Galatians, Ephesians, Philippians, the salutation is, Grace to you and peace from
God our Father and the Lord Jesus Christ: Colossians omits the last five words of this: 2 Thessalonians omits our before Father. On the union of the Greek and Jewish
forms of salutation, see on 1 Corinthians 1:3.

2. We give thanks (eujcaristou~men). According to Paul's habit, a thanksgiving follows the salutation, commonly with the verb ejucaristei~n as here; but in 2nd
Corinthians and Ephesians, eujloghtov blessed be God. The thanksgiving is omitted only in Galatians. The verb eujcaristei~n occurs only in later Greek, and there but
rarely. In LXX only in Apocr. See Judith viii. 25; 2 Macc. i. 11; x. 7; 3 Macc. vii. 16. In the N.T. Epistles, Po. Originally to do a good turn; hence, to return a favor.
The meaning to give thanks is late. The kindred noun eujcaristi>a giving of thanks, is found often in Paul. As a designation of the Lord's Supper (Eucharist) it is not
 Copyright
found  in the(c) 2005-2009,
              N.T.           Infobase
                   Perhaps the          Media Corp.
                               earliest instance                                                                                                           Page
                                                 of its use in that sense is in Ignatius. See Philad. iv.; Smyrn. iv., 8; Ephesians 8, Comp. Just. Mart. Apol. 1, 64,365.
                                                                                                                                                                       / 632

In we give thanks, it is not easy to decide whether Paul uses we as plural, or in the sense of I. Romans 3:9 seems to be a clear case of the latter usage. In 1
2. We give thanks (eujcaristou~men). According to Paul's habit, a thanksgiving follows the salutation, commonly with the verb ejucaristei~n as here; but in 2nd
Corinthians and Ephesians, eujloghtov blessed be God. The thanksgiving is omitted only in Galatians. The verb eujcaristei~n occurs only in later Greek, and there but
rarely. In LXX only in Apocr. See Judith viii. 25; 2 Macc. i. 11; x. 7; 3 Macc. vii. 16. In the N.T. Epistles, Po. Originally to do a good turn; hence, to return a favor.
The meaning to give thanks is late. The kindred noun eujcaristi>a giving of thanks, is found often in Paul. As a designation of the Lord's Supper (Eucharist) it is not
found in the N.T. Perhaps the earliest instance of its use in that sense is in Ignatius. See Philad. iv.; Smyrn. iv., 8; Ephesians 8, Comp. Just. Mart. Apol. 1, 64, 65.

In we give thanks, it is not easy to decide whether Paul uses we as plural, or in the sense of I. Romans 3:9 seems to be a clear case of the latter usage. In 1
Thessalonians 3:1, 2hujdokh>samen we thought it good, and ejpe>myamen we sent, can, apparently, refer only to Paul; and similarly, in 1 Thessalonians 3:6pro unto
us, can hardly include Silvanus who came with Timothy (comp. 3:5). But it is significant that, in the Epistles which are written in Paul's name alone (Romans, Galatians,
Ephesians), only I is used, unless we except Galatians 1:8 which is doubtful. Paul and Timothy appear jointly as correspondents in Philippians, but the first person
predominates throughout the letter. The same is true of 1st Corinthians, where Paul and Sosthenes are associated in the address, but the singular pronoun is used almost
throughout. (See 4:10-13; 9:4, 5, 25, 26). In Colossians Paul and Timothy appear in the address. The plural prevails to 1:23, and alternates with the singular throughout
the remainder. The alternations in 2nd Corinthians are very bewildering.

On the whole, I think that occasional instances of the epistolary plural must be granted. It is not, however, Paul's habitual usage. We is often employed as in ordinary
correspondence or argument, where the writer or speaker associates himself with his readers or hearers. Abundant illustrations of this may be seen in Romans 6 and 8;
but in other cases, when Paul speaks in the plural, he usually associates his fellow-ministers, mentally, with himself. 8

Making mention (mnei>an poiou>menoi). For the phrase see Romans 1:9; Ephesians 1:16; Philemon 1:4. Always in connection with prayer. In the sense of remember
it appears in LXX, Job 14:13. In Psalms 111:4to make a memorial. See further, on without ceasing, ver. 3.

In my prayers (ejpi). When engaged in offering my prayers. Epi here blends the local with the temporal sense.

Prayers (proseucw~n). The more general term, and limited to prayer to God; while de>hsiv petitionary prayer, supplication, may be addressed to man. Paul alone
associates the two words. See Philippians 4:6; Ephesians 6:18. In classical Greek the word does not occur in the sense of prayer. It is found in later Greek, meaning a
place for prayer, in which sense it appears in Acts 16:13, 16. It signified either a synagogue, or an open praying-place outside of a city. 9

3. Without ceasing (ajdialei>ptwv). Po. In LXX see 1 Macc. vii. 11; 2 Macc. iii. 26; ix. 4; viii. 12; xv. 7; 3 Maccvi. 33. Should be construed with making mention, not
with remembering, as A.V. and Rev. The salutations of Paul reproduce ordinary conventional forms of greeting. Thus the familiar Greek greeting cai>rein be joyful, hail,
welcome, appears in ca>riv grace. This was perceived by Theodore of Mopsuestia (350-428 A.D.), who, in his commentary on Ephesians, says that in the preface to
that letter Paul does very much as we do when we say "So and so to So and so, greeting" (oJ dei~na tw|~ dei~ni cai>rein). Deissmann gives some interesting parallels
from ancient papyri. For instance, a letter dated 172 B.C., from an Egyptian lady to her brother or husband: "Isias to her brother Hephaestion, greeting (cai>rein). If
you are well, and other things happen as you would wish, it would be in accordance with my constant prayer to the gods. I myself am well, and the boy; and all at home
make constant remembrance of you. Comp. Romans 1:9; Ephesians 1:16; Philemon 1:4. Again: "Ammonios to his sister Tachnumi, abundant greeting (tarein). Before
all things, I pray that you may be in health; and each day I make the act of worship for you." In these specimens the conventional salutations in correspondence include
the general greeting (cai>rein) and the statement that prayer is made for the correspondent's welfare; and the words constant and daily are attached to the act of prayer.
It is further to be noticed that many passages of Paul's Epistles give evidence of having been shaped by expressions in letters received by him from the parties he is
addressing. In his answer he gives them back their own words, as is common in correspondence. Thus, making mention of you and remembering your work, etc.,
together with the statement that Timothy reports that you have a good remembrance of us (Thessalonians 3:6), all together suggest that Paul had before him, when
writing to the Thessalonians, a letter which Timothy had brought from them. Other instances will be noted as they occur. 10

Work - labor - patience (e]prgou ko>pou uJpomonh~v). &Ergon work, may mean either the act, the simple transaction, or the process of dealing with anything, or the
result of the dealing, - as a book or a picture is called a work. Ko>pov labor, from ko>ptein to strike or hew; hence, laborious, painful exertion. patience, patient
endurance and faithful persistence in toil and suffering. See on 2 Peter 1:6; James 5:7. The genitives, of faith, love, hope, mark the generating principles of the work and
labor and patience, which set their stamp upon each; thus, work which springs from faith, and is characteristic of faith. The phrase patience of hope is found only here;
but see Romans 5:4; 8:25; 15:4; 1 Corinthians 8:7; Hebrews 7:11, 12. uJpomonh in LXX, see 1 Chronicles 29:15; Job 14:19; Psalms 9:18; 38:7; Jeremiah 1 4:8. We
have here the great triad of Christian graces, corresponding to 1 Corinthians 8. Hope is prominent throughout the two Epistles. The triad appears, 1 Thessalonians 5:8;
Galatians 5:5, 6; 1 Corinthians 8:13; Ephesians 4:2-5; Colossians 1:4, 5; Hebrews 10:22-24; 1 Peter 1:21-22. Comp. 1 Thessalonians 2:9; 5:8; 2 Thesselonians 3:5, 8;
1 Corinthians 15:10, 58; 2 Corinthians 11:27; Revelation 2:2.

In our Lord, etc. (tou~ kuri>ou).Lit. of our Lord. For a similar use of the genitive, see John 5:42; 1 John 2:5, 15; Acts 9:31; Romans 1:5; 3:18, 22, 26 etc. Connect
with hope only.

Before our God and Father. Const. with remembering, and comp. 1 Thessalonians 2:19; 3:9.

4. Election of God. Incorrect. Const. of or by (uJpo God with beloved. xp election, in N.T., mostly by Paul. Elsewhere only Acts 9:15 and 2 Peter 1:10. This, and the
kindred words, ejkle>gein to choose, and ejklekto chosen or elect, are used of God's selection of men or agencies for special missions or attainments; but neither here
nor elsewhere in the N.T. is there any warrant for the revolting doctrine that God has predestined a definite number of mankind to eternal life, and the rest to eternal
destruction. 11 The sense in this passage appears to be defined by the succeeding context. The Thessalonians had been chosen to be members of the Christian church,
and their conduct had justified the choice. See vv. 5-10.

5. For (o[ti). Incorrect. Rend. how that. It is explanatory of your election. For similar usage see 1 Corinthians 1:26.

Our gospel. The gospel as preached by Paul and his colleagues. Comp. Romans 2:16; 16:25; Galatians 1:11; 2:2; 1 Thessalonians 2:4. My gospel is sometimes used in
connection with an emphasis upon some particular feature of the gospel, as in Romans 2:16 where Paul is speaking of the judgment of the world by Christ; or in
Romans 16:25 where he is referring to the extension of the messianic kingdom to the Gentiles.

In word (ejn lo>gw|). The gospel did not appeal to them as mere eloquent and learned discourse.

In power (ejn du>namei). Power of spiritual persuasion and conviction: not power as displayed in miracles, at least not principally, although miraculous demonstrations
may be included. Paul rarely alluded to his power of working miracles.

Assurance (plhrofori>a|). Assured persuasion of the preacher that the message was divine. The word not in pre-Christian Greek writers, nor in LXX. Only in one other
passage in Paul, Colossians 2:2. See Hebrews 6:11; 10:22.

We were (ejgenh>qhmen). More correctly, we shewed or proved ourselves.

6.Copyright
   Followers(c)
             (mimhtai). More
                2005-2009,    literally Media
                            Infobase    and better,
                                               Corp.imitators. Only once outside of Paul's writings, Hebrews 6:12. Comp. 1 Thessalonians 3:9; 2 Thessalonians
                                                                                                                                                     Page 43:7; 1
                                                                                                                                                              / 632
Corinthians 4:16; 11:1; Galatians 4:12; Philippians 3:17; 4:9.

And of the Lord. Guarding against any possible imputation of self-assertion or conceit. Comp. 1 Corinthians 11:1.
passage in Paul, Colossians 2:2. See Hebrews 6:11; 10:22.

We were (ejgenh>qhmen). More correctly, we shewed or proved ourselves.

6. Followers (mimhtai). More literally and better, imitators. Only once outside of Paul's writings, Hebrews 6:12. Comp. 1 Thessalonians 3:9; 2 Thessalonians 3:7; 1
Corinthians 4:16; 11:1; Galatians 4:12; Philippians 3:17; 4:9.

And of the Lord. Guarding against any possible imputation of self-assertion or conceit. Comp. 1 Corinthians 11:1.

Tribulation (qli>yei). See on Matthew 13:21. Referring especially to persecutions at the hands of the Jews (Acts 17:5 ff.), which probably continued after Paul's
departure from Thessalonica.

7. An ensample (tu>pon). See on 1 Peter 5:3.

Macedonia and Achaia. Shortly after 146 B.C., all Greece south of Macedonia and Epirus was formed into a Roman province under the name of Achaia, and
Macedonia with Epirus into another province called Macedonia.

8. Hath sounded forth (ejxh>chtai). N.T.o. LXX Joel 3:14; Sir. xl. 13, of thunder; 3 Macc. iii. 2, of a report. It means a loud, unmistakable proclamation.

The word of the Lord (oJ lo>gov tou~ kuri>ou). The phrase in Paul only in these Epistles. Comp. 2 Thessalonians 3:1; 4:15. Comparatively frequent in Acts. Paul has
lo>gov Qeou~ or tou~ Qeou~ word of God, eight times, and lo>gov tou~ cristou~ word of the Christ, once, Colossians 3:16. The meaning here is the gospel,
regarded either as the message proceeding from the Lord, or concerning him. It is the eujagge>lion qeou~ the gospel of God: see 1 Thessalonians 2, 8, 9; Romans 1:1;
15:16; 2 Corinthians 11:7; As Professor Sanday remarks on Romans 1:1"it is probably a mistake in these cases to restrict the force of the genitive to one particular
aspect: all aspects are included in which the gospel is in any way related to God and Christ."

In every place. A rhetorical exaggeration, signifying the whole known world. It is explained by the extensive commercial relations of Thessalonica. Comp. Romans 1:8;
Colossians 1:6, 23. 2 Corinthians 2:14.

Is spread abroad (ejxelh>luqen). Lit.and better, has gone forth. 12

9. They themselves shew (aujtoillousin). They themselves in contrast with we, ver. 8. We need not speak of anything: they themselves volunteer testimony to your faith.
Shew, more correctly announce or report. 13

Entering in (ei]sodon). Comp. 1 Thessalonians 2:1. The thought of ver. 5 is resumed. The repetition of the word in 1 Thessalonians 2:1, and of in vain in 1
Thessalonians 3:5, may point to expressions in a letter of the Thessalonians.

Unto you (pro). The preposition combines with the sense of direction that of relation and intercourse. Comp. Matthew 13:56; Mark 9:16; John 1:1; Acts 3:25;
Colossians 4:5; Hebrews 9:20.

Ye turned unto God (ejpestre>yate pro). Comp. Acts 14:15. The exact phrase only here. The verb is common in LXX, with both ku>rion Lord and qeo God.

Idols. See on 1 Corinthians 8:3. The word would indicate that the majority of the converts were heathen and not Jews.

Living and true (zw~nti kai). The only instance in N.T. of this collocation. It does not occur in O.T. For ajlhqino genuine, see on John 1:9; 4:37; 7:28. Mostly in the
Johannine writings.

10. To wait for (ajname>nein). N.T.o. Several times in LXX, as Job 2:9; 7:2; Isaiah 59:11. Paul's usual word is ajpekde>comai: see Romans 8:19, 28, 25; 1
Corinthians 1:7; Philippians 3:20.

From heaven (ejk tw~n oujranw~n). Lit. from the heavens. Comp. 1 Corinthians 15:47; 1 Thessalonians 4:16; 2 Thessalonians 1:7. Paul uses the unclassical plural
much oftener than the singular. Although the Hebrew equivalent has no singular, the singular is almost universal in LXX, the plural occurring mostly in the Psalm.
Oujrano>v is from a Sanscrit word meaning to cover or encompass. The Hebrew shamayirn signifies height, high district, the upper regions. Similarly we have in N.T.
ejn uJyi>stoiv in the highest (places), Matthew 21:9; 52:14: ejn uJyhloi~v in the high (places), Hebrews 1:3. Paul's usage is evidently colored by the Rabbinical
conception of a series of heavens: see 2 Corinthians 12:2; Ephesians 4:10. Some Jewish teachers held that there were seven heavens, 14 others three. The idea of a
series of heavens appears in patristic writings, in Thomas Aquinas's doctrine of the celestial hierarchies, and in Dionysius the Areopagite, Through the scholastic
theologians it passed into Dante's Paradiso with its nine heavens. 15 The words to await his Son from heaven strike the keynote of this Epistle.

Jesus which delivered (x~n tomenon). More correctly, delivereth. See on Matthew 1:21. >esqai to deliver, mostly in Paul. Lit. to draw to one's self. Almost invariably
with the specification of some evil or danger or enemy. Sw>zein to save is often used in a similar sense, of deliverance from disease, from sin, or from divine wrath: see
Matthew 1:21; Mark 6:56; 58:36; Acts 2:40; Romans 5:9: but sw>zein is a larger and more comprehensive term, including not only deliverance from sin and death, but
investment with all the privileges and rewards of the new life in Christ.

The wrath to come (th~v ojrgh~v th~v ejrcome>nhv).Lit. the wrath which is coming. The wrath, absolutely, of the wrath of God, as Romans 5:9 7:19; 1 Thessalonians
2:16. Sometimes for the punishment which wrath inflicts, as Romans 12:4; Ephesians 5:6; Colossians 3:6. See on John 3:36. The phrase wrath to come is found in
Matthew 3:7; 53:7. Coming does not necessarily imply the thought of speedy or imminent approach, but the general tone of the Epistle points in that direction.

CHAPTER 2

1. Was not in vain (ouj kenhgonen). More accurately, hath not proved vain. Kenh is empty. Matai>a, also rendered vain, is fruitless.

2. Having suffered before (propaqo>ntev). N.T.o. Although we had suffered.

Having been shamefully entreated (uJbrisqe>ntev). Comp. Matthew 22:6; 8:32; Acts 14:5. This may have been added because propaqo>ntev alone might denote the
experience of something good; but it is more probably intended as an expansion and illustration of that word. Paul's sensitiveness to personal indignity appears in the
narrative in Acts 16, which gives the historical explanation of the two words. It appears frequently in 2nd Corinthians.

As ye know (kaqw). One of the many characteristic expressions of these Epistles which indicate community of experience and sentiment on the part of Paul and his
readers. See(c)1 Thessalonians
 Copyright                     1:5, 8; 2:1,
                 2005-2009, Infobase        5, 10,
                                        Media      11; 3:3, 4, 12; 4:1, 2, 6, 11; 5:1, 11; 2 Thessalonians 2:16; 3:1, 2. 16
                                                Corp.                                                                                             Page 5 / 632
Philippi. See Acts 16:19-40; Philippians 1, 30.
narrative in Acts 16, which gives the historical explanation of the two words. It appears frequently in 2nd Corinthians.

As ye know (kaqw). One of the many characteristic expressions of these Epistles which indicate community of experience and sentiment on the part of Paul and his
readers. See 1 Thessalonians 1:5, 8; 2:1, 5, 10, 11; 3:3, 4, 12; 4:1, 2, 6, 11; 5:1, 11; 2 Thessalonians 2:16; 3:1, 2. 16

Philippi. See Acts 16:19-40; Philippians 1, 30.

We waxed bold (ejparrhsiasa>meqa). Only once elsewhere in Paul, Ephesians 6:20. Frequent in Acts. Always in N.T. in connection with speaking. Derived from pa~n
every, and rJh~siv speaking. Hence parrhsi>a boldness, bold speaking out of every word. The noun is very often used adverbially, as parrhsi>a| boldly or openly,
Mark 8:32; see also John 18:20. In Acts always metaav with boldness, comp. Hebrews 4:16. parrhsi>a| in boldness, John 7:4; 16:29; Ephesians 6:19; Philippians
1:20. Both the verb and the noun are found in LXX. See Leviticus 26:13; Proverbs 10:10; Wisd. v. 1; 1 Macc. iv. 18; Sir. vi. 11.

In our God (ejn tw|~ qew|~ hJmw~n). Const. with we waxed bold. Their boldness was not mere natural courage, but was inspired by God. There is a slight emphasis
on our God, as contrasted with the idols from which they had turned (ch 1:9). The phrase only here in N.T.

Gospel of God (eujagge>lion tou~ Qeou~). For the phrase see Mark 1:14; Romans 1:1; 15:16; 2 Corinthians 11:7; 1 Thessalonians 2:8, 9; 1 Peter 4:17. It points to
the monotheistic character of the gospel.

In much contention (ejn pollw|~ ajgw~ni). Better conflict. Comp. Colossians 2:1; Philippians 1:27; 1 Timothy 6:12; Hebrews 12:1. originally of a contest in the arena;
but it is used of any struggle, outward or inward.

3. Exhortation (para>klhsiv). See on Luke 6:24 and 1 Corinthians 14:3. Exhortation or counsel is Paul's usual sense.

Of deceit (ejk pla>nhv). Better, of error. It may imply deceit as accompanying or causing error, but it does not occur in the sense of deceit. Our exhortation did not
proceed from any false teaching which we had ourselves received. We were guided by "the spirit of truth"; See 1 John 4:6 and comp. 2 Peter 1:16.

Of uncleanness (ejx ajkaqarsi>av). "Akaqarsi>a in Matthew 23:27 of the corruption of the sepulchre. Elsewhere in N.T. of sensual impurity. See Romans 1:24; 2
Corinthians 12:21; Ephesians 4:19. Here in the sense of impurity on the side of sordidness. 17 In Ephesians 4:19 Paul speaks of working uncleanness (ajkaqarsi>an) in
a spirit of selfish desire (pleonexi>a) which is the spirit of covetousness. In Ephesians 5:3 uncleanness and covetousness are closely associated. Paul means that his
exhortation did not proceed from greed for gain or lust for power.

In guile (ejn do>lw|). While uncleanness expresses impure purpose or motive, guile has reference to improper means; plausible but insincere methods of winning
converts; suppression of the truth; "huckstering the word of God" (see on 2 Corinthians 2:17); adulterating it for purposes of gain or popularity.

4. We were allowed (dedokima>smeqa). More correctly, approved. See on 1 Peter 1:7. We came and spoke to you as tested men.

Pleasing (ajre>skontev). As being those who seek to please. Comp. Galatians 1:10 and ajnqrwpa>reskoi man-pleasers, Ephesians 6:6; Colossians 3:22. Comp. LXX,
Psalms 52:5: "God hath scattered the bones of men-pleasers." The fourth Psalm of Solomon is entitled: Against the men-pleasers (ajnqrwpare>skoiv).

Who proveth (dokima>zonti). Word-play with dedokima>smeqa we were approved.

5. Used we flattering words (ejn lo>gw| kolaki>av ejgenhqh>men). Better, were we found using flattering discourse. Very literally and baldly it is, we came to pass in
discourse of flattery. It means more than the mere fact that they were not flatterers: rather, they did not prove to be such in the course of their work. Similar periphrases
with ejn are found, Luke 22:44; Acts 22:17; 2 Corinthians 3:7; Philippians 2:7; with eijv, Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Thessalonians 3:5.
Kolaki>a flattery, N.T.o. oLXX. Rare in Class. Lo>gw| is explained by some as report or rumor. Common report did not charge us with being flatterers. This meaning
is admissible, but the other is simpler. Paul says that they had not descended to flattery in order to make the gospel acceptable. They had not flattered men's self-
complacency so as to blind them to their need of the radical work which the gospel demands.

Cloke of covetousness (profa>sei pleonexi>av). For pro>fasiv see on John 15:22. Properly pretext: pro> before, fa>siv a word or saying. Others, less probably, from
profai>nein to cause to shine forth or before. Paul means that he had not used his apostolic office to disguise or conceal avaricious designs.

God is witness (qeortuv). Comp. Romans 1:9; 2 Corinthians 1:23; Philippians 1:8; 1 Thessalonians 2:10. God or the Lord is witness is a common O.T. formula: see
Genesis 31:44, 50; 1 Samuel 12:5, 6; 20:23, 42; Wisd. i. 6. For testimony to his conduct, he appeals to the Thessalonians (as ye know): for testimony to his motives,
he appeals to God. Comp. ver. 10, where there is the double appeal.

6. Of men (ejx ajnqrw>pwn). To extract glory from men.

When we might have been burdensome (duna>menoi ejn ba>rei ei+nai). Lit. being able to be in weight. The phrase ejn ba>rei in weight is unique in N.T., and does not
occur in LXX. The better rendering here is to be in authority. Paul means that his position as an apostle would have warranted him in asserting authority or standing on
his dignity, which he did not do. Ba>rov weight, in the sense of influence, is found in late Greek. Paul's Epistles were called weighty (barei~ai), 2 Corinthians 10:10:
others explain as referring to the apostolic right to exact pecuniary support. 18

7. Gentle (h]pioi). This reading is adopted b;y Tischendorf, Weiss, and the Rev. T. Westcott and Hort read nh.pioi babes. This gives a stronger and bolder image, and
one which falls in better with the course of thought, in which Paul is asserting his innocence of guile and flattery, and not of harshness.

Among you (ejn me>sw| uJmw~n). Better, and more literally, in the midst of you, which implies more intimate intercourse than among you. Comp. Luke 22:27.

Nurse (trofo>v). N.T.o. In Class. sometimes of a mother, and so probably here. See Galatians 4:19.

Cherisheth (qa>lph|). Po. Here and Ephesians 5:29. The verb originally means to warm. See LXX, Deuteronomy 22:6.

Her own children. Note the inversion of metaphor. Paul is first the babe, then the nurse or mother. For similar instances see 1 Thessalonians 5:2, 4; 2 Corinthians 3:13-
16; Romans 7:1 ff. See Introduction to 2 Corinthians, Vol. 3, p. 19:

8. Being affectionately desirous (oJmeiro>menoi). N.T.o. Once in LXX, Job 3:21. The figure of the nursing mother is continued. She is not satisfied with nursing the
child, but interests herself affectionately in all that concerns it.
 Copyright
We          (c) 2005-2009,
     were willing            Infobase
                  (hujdokou~men).     Media
                                   Better, weCorp.                                                                                                     Page
                                               were pleased. Imperfect tense: we continued to entertain and manifest our affectionate solicitude. The verb     6 / 632
                                                                                                                                                           occasionally
in later Greek, and often in LXX. In N.T. it is used of God's decrees, as Luke 12:32; 1 Corinthians 1:21; Galatians 1:15; Colossians 1:19; and of the free determination
and plans of men, as Romans 15:26; 2 Corinthians 5:8; 1 Thessalonians 3:1.
8. Being affectionately desirous (oJmeiro>menoi). N.T.o. Once in LXX, Job 3:21. The figure of the nursing mother is continued. She is not satisfied with nursing the
child, but interests herself affectionately in all that concerns it.

We were willing (hujdokou~men). Better, we were pleased. Imperfect tense: we continued to entertain and manifest our affectionate solicitude. The verb occasionally
in later Greek, and often in LXX. In N.T. it is used of God's decrees, as Luke 12:32; 1 Corinthians 1:21; Galatians 1:15; Colossians 1:19; and of the free determination
and plans of men, as Romans 15:26; 2 Corinthians 5:8; 1 Thessalonians 3:1.

Souls (yuca>v). Better lives. See on Romans 11:3; 1 Corinthians 15:45; Mark 12:30.

9. Labor - travail (ko>pon mo>cqon). The two words are associated in 2 Corinthians 11:27; 2 Thessalonians 3:8. Mo>cqov travail, Po. Frequent in LXX. Ko>pov
emphasises fatigue, mo>cqov hardship.

Because we would not be chargeable (pro). Incorrect. Rend. that we might not burden. Put you to expense for our support. Comp. 2 Thessalonians 3:8.

10. Holily - justly - unblameably (oJsi>wv - dikai>wv - ajme>mptwv). For dikai>wv holily, see on Luke 1:75; for dikai>wv justly or righteously, on Romans 1:17; 5:7.
>mptwv unblameably, only in these Epistles. See 1 Thessalonians 3:13; 5:23. For the distinction between o[siov and di>kaiov see Plato, Gorg. 507.

11. Comforted (paramuqou>menoi). The A.V. renders the three participles in this verse as finite verbs, we exhorted, etc. Rev. retains the participial construction.
Better than comforted, persuading. Persuasion is the form which the exhortation assumed. Para>klhsiv exhortation, and paramu>qiou persuasion, are associated in
Philippians 2:1. The verb paramuqe>omai, to persuade occurs only four times in N.T. See on Philippians 2:1. Neither verb nor noun in LXX.

Charged (marturo>menoi). Rev. testifying; but the A.V. is more correct. Rend. charging. The verb means to conjure, or appeal to by something sacred. So Ephesians
4:17. Comp. Acts 20:26; Galatians 5:3 and diamartu>romai I charge, 1 Timothy 5:21; 2 Timothy 2:14; 4:1. Comp. Thucyd. 6:80.

12. Walk (peripatei~n). By Paul exclusively in the metaphorical sense of behaving or conducting one's self. Similarly in Hebrews. In the Synoptic Gospels, with one
exception (Mark 7:5), of the physical act. Both senses in the Fourth Gospel, but only the metaphorical sense in John's Epistles. Once in the metaphorical sense in Acts,
21:21. In LXX almost exclusively literal; but see 2 Kings 20:23; Proverbs 8:20; Ecclesiastes 11:9. The phrase ajxi>wv peripatei~n to walk worthily, in Ephesians 4:1;
Colossians 1:10.

Worthy of God (ajxi>wv qeou~). Better worthily. For ajxi>wv comp. LXX, Wisd. vii. 15; xvi. 1; Sir. xiv. 11. The formula ajxi>wv qeou~ is found among the
Pergamum papyri. A priest of Dionysus is described as having performed his sacred duties ajxi>wv qeou~. A priestess of Athene as having served ajxi>wv th~v qeou~
kaidov worthily of the goddess and of her fatherland. A chief herdsman as having conducted the divine mysteries. ajxi>wv tou~ kaqhgemo>nov Dionu>sou worthily of
his chief, Dionysus. The dates of these papyri are from 141 B.C. to the beginning of the first century A.D. 19

Kingdom and glory. The only instance of this collocation. God's kingdom is here conceived as present - the economy of divine grace to which the readers are called as
Christians. Glory is the future consummation of that kingdom. For basilei>a kingdom, see on Luke 6:20. Do>xa glory is not used in N.T. in its primary, classical sense
of opinion or notion. It signifies reputation, John 12:43; Romans 2:7, 10: brightness or splendor, Acts 22:11; Romans 9:4; 1 Corinthians 15:40. Glory of God expresses
the sum total of the divine perfections. The idea is prominent in redemptive revelation: see Isaiah 60:1; Romans 5:2; 6:4. It expresses the form in which God reveals
himself in the economy of salvation: see Romans 9:23; Ephesians 1:12; 1 Timothy 1:11. It is the means by which the redemptive work is carried on: see 2 Peter 1:3;
Romans 6:4; Ephesians 3:16; Colossians 1:11. It is the goal of Christian hope: see Romans 5:2; 8:18, 21; Titus 2:13.

13. Also - we. Also may point to an expression of thanksgiving in a letter from the Thessalonians to Paul. You say "we give thanks to God." We also give thanks.
Comp. 1 Thessalonians 1:2.

When ye received the word of God which ye heard of us (paralabo>ntev lo>gon ajkoh~v par' hJmw`n tou~ qeou~). Rend. when ye received the word of the message
(which came) from us, even the word of God. The words the word of the message from us form one conception, governed by paralabo>ntev having received or when
ye received; therefore from us is not to be taken as depending on having received, as Rev. when ye received from us the word, etc. Of God (supply the word) is added
in order to correct any possible false impression made by from us. > in N.T. means the sense of hearing, as Matthew 13:14; 1 Corinthians 12:17; 2 Peter 2:8: or the
organ of hearing = ear, as Mark 7:35; Luke 7:1: or a thing heard, a report, rumor, as John 12:38; Romans 10:16. The phrase lo>gov ajkoh~v or th~v ajkoh~v the
word of hearing, or word of the message, signifies the word which is heard. Comp. Hebrews 4:2. See on the fame, Luke 4:37.

Effectually worketh (ejnergei~tai). Referring to the word, not to God. Comp. Philippians 2:13. In the middle voice as here, used only by Paul and James, and only of
things. See Ephesians 3:20; Colossians 1:29; James 5:16 and footnote on Colossians 1:29. The noun ejne>rgeia, Po. It means power in exercise, and is used only of
superhuman power.

14. In Christ Jesus. Seems to be added to distinguish the Christian churches in Judaea from the synagogues of the Jews, which would claim to be churches of God.
Comp. Galatians 1:22 and see on 1 Thessalonians 1:1. In Christ Jesus, in Christ, in Jesus, in the Lord, in him, are common Pauline formulas to denote the most intimate
communion with the living Christ. These phrases are not found in the Synoptic Gospels. ejmoi> in me (Christ) is frequent in the Fourth Gospel. The conception is that of
a sphere or environment in which a Christian or a church lives, as a bird in the air, or the roots of a tree in the soil. 20

Countrymen (sumfuletw~n). N.T.o. oLXX. Not in pre-Christian Greek writers. Lit. belonging to the same tribe or clan. The reference is to the Gentile persecutors who
were instigated by the Jews.

15. Persecuted (ejkdiwxa>ntwn). Rev. more literally and correctly, drave out. The word only here, though it occurs as an alternative reading, Luke 11:49. Probably
with special reference to his own expulsion from Thessalonica. Acts 17:5-10.

Contrary to all men. Tacitus (Hist. 5:5) describes the Jews as stubborn in their faith, prompt in kindly offices to each other, but bitterly hostile toward everybody else:
Juvenal (Sat. 14:102 f.) says that they observe and respect whatever Moses has taught in his mystical volume; not to show the way except to one who practices the
same rites, and to show the well only to the circumcised.

16. To speak - that they might be saved (lalh~sai i[na swqw~sin). Not, to speak to the Gentiles in order that they might be saved, but to tell the Gentiles that they might
be saved. Comp. 1 Corinthians 10:33.

To fill up (ajnaplhrw~sai). The verb means the making up of what is lacking to perfect fulness; the filling of a partial void. Comp. Philippians 2:30. Once in LXX of filling
up of sins, Genesis 15:16. Always blind and stubborn, the Jews filled up the measure of their sins by their treatment of Christ and his apostles.

Alway   (pa>ntote).
 Copyright          Emphatically
             (c) 2005-2009,      placedMedia
                            Infobase    at theCorp.
                                              end of the sentence. At all times - before Christ, in Christ's time, now - the Jews by their resistance to the divine7word
                                                                                                                                                           Page          fill
                                                                                                                                                                     / 632
up their 'sins.

Is come (e]fqasen). The verb not frequent in N.T. and used mostly by Paul. See on 2 Corinthians 10:14 and comp. Romans 9:31; Philippians 3:16.
To fill up (ajnaplhrw~sai). The verb means the making up of what is lacking to perfect fulness; the filling of a partial void. Comp. Philippians 2:30. Once in LXX of filling
up of sins, Genesis 15:16. Always blind and stubborn, the Jews filled up the measure of their sins by their treatment of Christ and his apostles.

Alway (pa>ntote). Emphatically placed at the end of the sentence. At all times - before Christ, in Christ's time, now - the Jews by their resistance to the divine word fill
up their 'sins.

Is come (e]fqasen). The verb not frequent in N.T. and used mostly by Paul. See on 2 Corinthians 10:14 and comp. Romans 9:31; Philippians 3:16.

To the uttermost (eijv te>lov). This is not the meaning of the phrase in N.T. It is to the end: see Matthew 10:22; 24:13; Luke 18:5; John 13:1. The wrath of God had
not come upon them to the uttermost. The meaning is that the divine wrath had reached the point where it passed into judgment. 21

17. Being taken from you (ajporfanisqe>ntev). N.T.o. oLXX. Rev. better, being bereaved of you. From ojrfano>v bereft. See Mark 12:40John 14:18; James 1:27.
The word suggests the intimate personal fellowship of the writer with his readers. The separation was like that between parents and children. Comp. vv. 7, 8.

For a short time (pro). N.T.o. Lit. for the season of an hour. Comp. Lat. horae momentum. Stronger than the usual phrase pro for an hour: see 2 Corinthians 7:8;
Galatians 2:5; Philemon 1:15. Comp. pro for a season, Luke 8:13; 1 Corinthians 7:5.

The more abundantly (perissote>rwv). Rev. the more exceedingly. Paul uses this adverb very freely, and outside of his letters it appears only Hebrews 2:1; 13:19. He is
much given to the use of comparatives, and sometimes heaps them together: see Romans 8:37; 2 Corinthians 7:13; 4:17; Ephesians 3:20; Philippians 1:23.

18. We would (hjqelh>samen). Implying more than a mere inclination or desire. It was our will to come. See on Matthew 1:19.

I Paul. Not implying any less desire on the part of his associates, but emphasising his own. See on the use of the epistolary plural, 1 Thessalonians 1:2.

Satan (Satana~v). From the Aramaic Satana, adversary. In the canonical LXX the name appears only three times, 1 K. 11:14, 23, 25, and in each case is applied to a
man. In LXX dia>bolov is used, almost without exception, as the translation of the Hebrews Satan. Of 22 instances of dia>bolov only 9 are outside of the book of Job.
From the more general conception of an adversary, there is, in the O.T., a gradual development toward that of an evil personality. For instance, in 2 Samuel 24:1 the
numbering of the people is ascribed to the anger of the Lord. The later historian, in 1 Chronicles 21:1 ascribes the act to Satan. See also Job, Wisd. ii. 24; Zech. 3:1.
The specialising of the conception was due, in part, to the contact of the Jews with the religions of Babylon and Persia. In N.T. Satan appears as the personal spirit of
evil - the same who is called the devil, the wicked one, the prince of the power of the air, the prince of this world, the serpent, the God of this world, the tempter. He
tempts to evil, opposes God's work, inspires evil dispositions, torments God's people. The word Satan occurs only once in the Fourth Gospel, not in the Epistles, but
often in Revelation. Mark never uses dia>bolov, Matthew never Satan. Paul seldom dia>bolov, often Satan. Satan alone in Pastorals. Luke uses both. It is clear that
Paul here as elsewhere employs the word in a personal sense; but any attempt to base the doctrine of a personal devil on this and similar passages is unsafe. 22

Hindered (ejne>koyen). See on 1 Peter 3:7.

19. Hope. Used of the object of hope, as Colossians 1:5; 1 Timothy 1:1; Hebrews 6:18.

Joy - crown (cara - ste>fanov). Comp. Philippians 4:1. The phrase crown of rejoicing or boasting, in Proverbs 16:31; Ezekiel 16:12; 23:42. Comp. Isaiah
62:3ste>fanov ka>llouv crown of beauty, and Soph. Aj. 465. ste>f eujklei>av crown of renown. The Thessalonians were "a chaplet of victory of which Paul might
justly make his boast in the day of the Lord" (Ellicott). For ste>fanov see on Revelation 4:4.

Coming (parousi>a|). See on Matthew 24:8 and on ejpifa>neia appearing, 1 Timothy 6:14 and 2 Thessalonians 2:8.

CHAPTER 3

1. Forbear (ste>gontev). Lit. no longer forbearing. See on 1 Corinthians 9:12: LXX, Sir. 8:17. For Class. parall. Soph. O. C. 15; Elec. 1118; Eurip. Hippol. 844; Ion
1412. He means that his longing for some personal communication from the Thessalonians became intolerable.

To be left - alone (kataleifqh~nai mo>noi). Implying, as we sent (ver. 2) and I sent (ver. 5), the previous presence of Timothy with him at Athens.

2. Our brother. Comp. 2 Corinthians 1:1; Colossians 1:1; Philemon 1; Romans 16:23; 1 Corinthians 1:1; 16:12.

Minister (dia>konon). See on Matthew 20:26; Mark 9:35. Not in the official sense of deacon which occurs only in the Pastorals. Dia>konov minister and diakoni>a
ministry or service are common expressions of service to Christ or to men. Paul habitually uses them in this way. See Acts 1:25; 6:4. Dia>konoi is used of ministers of
Satan, 2 Corinthians 11:15 and dia>konov of the civil magistrate, Romons 13:4. See Introduction to the Pastoral Epistles. 23

Fellow laborer. Omit from text. 24

To establish (sthri>xai). See on Luke 22:32; Introd. to Catholic Epistles, Vol. 1, p. 625; 1 Peter 5:10; 2 Peter 1:12.

3. Moved (sai>nesqai). N.T.o oLXX. In Class., as early as Homer, of dogs; to wag the tail, fawn (Hom. Od. 10:217; 16:6). Hence of persons, to fawn or cringe. The
word is apparently used here in the original sense, to be shaken. 25

We are appointed (kei>meqa). As Luke 2:34 (see note); Philippians 1:17. Comp. Acts 14:22 in which occur four of the words used here. For the thought, see
Matthew 5:10; 10:17; 16:24; 1 Peter 2:21 ff.; 4:12; 2 Timothy 3:12.

5. The tempter (oJ peira>zwn). Only here and Matthew 4:3. LXX. See on Matthew 6:13.

In vain (eijv kenon). The phrase only in Paul. See 2 Corinthians 6:1; Galatians 2:2; Philippians 2:16. The force of the preposition is fairly represented by to in the phrase
to no purpose. LXX has eijv keno, and eijv kena.

6. Now (a]rti). See on John 13:33. Const. with we were comforted (ver. 7), not with came.

Good remembrance (mnei>an ajgaqh). Better kindly remembrance. Comp. Romans 5:7 (see note); 7:12; Titus 2:6; 1 Peter 2:18. See on 1 Thessalonians 1:3.

7.Copyright
   Affliction(c)
              (ajna>gkh|).
                 2005-2009,Rev. distress.Media
                             Infobase    The derivation
                                               Corp. from a]gxein to press tightly, to choke (Lightfoot, Ellicott) is doubtful. In the sense of urgency, distress,
                                                                                                                                                         Page 8    seldom
                                                                                                                                                                      / 632in
Class. See 1 Corinthians 7:26; 2 Corinthians 6:4; 12:10; Luke 21:23.

8. Stand fast (sth>kete). The sense of firm standing is derived from the context, and does not inhere in the word. In Mark 3:31; 11:25 it means simply to stand. Comp.
6. Now (a]rti). See on John 13:33. Const. with we were comforted (ver. 7), not with came.

Good remembrance (mnei>an ajgaqh). Better kindly remembrance. Comp. Romans 5:7 (see note); 7:12; Titus 2:6; 1 Peter 2:18. See on 1 Thessalonians 1:3.

7. Affliction (ajna>gkh|). Rev. distress. The derivation from a]gxein to press tightly, to choke (Lightfoot, Ellicott) is doubtful. In the sense of urgency, distress, seldom in
Class. See 1 Corinthians 7:26; 2 Corinthians 6:4; 12:10; Luke 21:23.

8. Stand fast (sth>kete). The sense of firm standing is derived from the context, and does not inhere in the word. In Mark 3:31; 11:25 it means simply to stand. Comp.
Philippians 4:1. It does not occur earlier than N.T.

10. Exceedingly (uJperekperissou~). Comp. Ephesians 3:20. Paul is fond of compounds with uJpe above. Of the 28 N.T. words compounded with uJpe 22 are found
in Paul, and 20 of them only there.

Perfect (katarti>sai). Primarily, to adjust, fit together; so mend, Matthew 4:21. Of the creation of the world, Hebrews 11:3. See on Matthew 21:16; Luke 6:40; 1 Peter
5:10; Romans 9:22.

11. Direct (kateu>qunai). Lit. make straight. Only in Paul and Luke. See on Luke 1:79 and comp. 2 Thessalonians 3:5. Frequent in LXX.

13. With all his saints (metantwn tw~n aJgi>wn aujtou~). Saints is often explained as angels; but the meaning is the holy and glorified people of God. OiJ a[gioi is
uniformly used of these in N.T. and never of angels unless joined with a]ggeloi. See Luke 9:26; Mark 8:38; Acts 10:22. It is doubtful if oiJ a[gioi is used of angels in
LXX. Zech. 14:5 which is confidently cited as an instance, is quoted at the conclusion of the Didache (16:7), clearly with the sense of glorified believers. %Agioi a]
ggeloi appears Tob. xi. 14; xii. 15; Job 5:1. Angels has no connection with anything in this Epistle, but glorified believers is closely connected with the matter which was
troubling the Thessalonians. See 1 Thessalonians 4:13. This does not exclude the attendance of angels on the Lord's coming (see Mark 8:38; Luke 9:26), but when
Paul speaks of such attendance, as 2 Thessalonians 1:7 he says, with the angels (ajgge>lwn) of his power.

CHAPTER 4

1. Furthermore (loipo). Rev. not so well, finally, although the word is sometimes rightly so rendered. The formula is often used by Paul where he attaches, in a
somewhat loose way, even in the midst of an Epistle, a new subject to that which he has been discussing.

2. Commandments (paraggeli>av). Better, charges. Only four times in N.T. oLXX. The verb paragge>llein to command or charge is frequent, and is often used in
Class of military orders. See Xen. Cyr. 2:4, 2; Hdt. iii. 25.

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

4. That every one of you should know how to possess his vessel, etc. (eijde>nai e[kaston uJmw~n to). The interpretation of vv. 3-6 usually varies between two
explanations:

1. making the whole passage refer to fornication and adultery:

2. limiting this reference to vv. 3-5, and making ver. 6 refer to honesty in business.

Both are wrong. The entire passage exhibits two groups of parallel clauses; the one concerning sexual, and the other business relations. Thus:

1.Abstain from fornication: deal honorably with your wives.

2.Pursue your business as holy men, not with covetous greed as the heathen: do not overreach or defraud.

A comma should be placed after skeu~ov vessel, and kta~sqai procure or acquire, instead of being made dependent on eijde>nai know, should begin a new clause.
Render, that every one of you treat his own wife honorably. Eijde>nai is used Hebraistically in the sense of have a care for, regard, as 1 Thessalonians 5:12 "Know
them that labor, " etc.: recognize their claim to respect, and hold them in due regard. Comp. Genesis 39:6: Potiphar oujk h|]dei tw~n kaq' auJto "gave himself no
concern about anything that he had." 1 Samuel 2:12: the sons of Eli oujk eijdo>tev torion "paying no respect to the Lord." Exodus 1:8: Another King arose o{v oujk h|]
dei tof "who did not recognize or regard Joseph": did not remember his services and the respect in which he had been held. Skeu~ov is sometimes explained as body,
for which there is no evidence in N.T. In 2 Corinthians 4:7 the sense is metaphorical. Neither in LXX nor Class. does it mean body. In LXX very often of the sacred
vessels of worship: sometimes, as in Class., of the accoutrements of war. In N.T. occasionally, both in singular and plural, in the general sense of appliances, furniture,
tackling. See Matthew 12:29; Luke 17:31; Acts 27:17; Hebrews 9:21. For the meaning vessel, see Luke 8:16; John 19:20; 2 Corinthians 4:7; Revelation 2:27. Here,
metaphorically, for wife; comp. 1 Peter 3:7. It was used for wife in the coarse and literal sense by Rabbinical writers. The admonition aptly follows the charge to abstain
from fornication. On the contrary, let each one treat honorably his own wife. The common interpretation is, "as a safeguard against fornication let every one know how
to procure his own wife." It is quite safe to say that such a sentence could never have proceeded from Paul. He never would have offset a charge to abstain from
fornication with a counsel to be well informed in the way of obtaining a wife. When he does touch this subject, as he does in 1 Corinthians 7:2 he says, very simply, "to
avoid fornication let every man have (ejce>tw) his own wife"; not, know how to get one. Eijde>nai know, as usually interpreted, is both superfluous and absurd.
Besides, the question was not of procuring a wife, but of living honorably and decently with her, paying her the respect which was her right, and therefore avoiding illicit
connections.

That he pursue his gain-getting in sanctification and honor (kta~sqai ejn aJgiasmw|~ kai). As a holy and honorable man. The exhortation now turns to business relations.
Kta~sqai cannot mean possess, as A.V. That would require the perfect tense. It means procure, acquire. Often buy, as Acts 17:28; LXX, Genesis 33:19; 39:1; 47:19;
49:30; Joshua 24:33; absolutely, Ezekiel 7:12, 13.

5. Not in the lust of concupiscence (mhqei ejpiqumi>av). Lit. in passion of desire. Not with avaricious greed. For ejpiqumi>a see on Mark 4:19. Its meaning is by no
means limited to sensual lust; see, for instance, Luke 22:15. It is used as including all kinds of worldly desires, as Galatians 5:16, 24; 1 John 2:17. In Romans 7:7
especially of covetousness.

6. That no man go beyond (tonein). Lit. the not going beyond. Dependent on this is the will of Glod, ver. 3. The verb N.T.. Often in LXX, mostly in the literal sense of
overpassing limits. Also of overtaking, passing by, surpassing, as in wickedness or cruelty. It is an expansion of the preceding thought. Pursue your business as holy
men: do not overreach or defraud.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                                Page 9 / 632
It is the overstepping of the line between mine and thine. It is used absolutely, being defined by the succeeding clause. The A.V. is literal, go beyond. Rev. renders
tranegress. Weizsacker and Bornemann "ubergreife overreach." So. Rev. margin. This last is the best.
6. That no man go beyond (tonein). Lit. the not going beyond. Dependent on this is the will of Glod, ver. 3. The verb N.T.. Often in LXX, mostly in the literal sense of
overpassing limits. Also of overtaking, passing by, surpassing, as in wickedness or cruelty. It is an expansion of the preceding thought. Pursue your business as holy
men: do not overreach or defraud.

It is the overstepping of the line between mine and thine. It is used absolutely, being defined by the succeeding clause. The A.V. is literal, go beyond. Rev. renders
tranegress. Weizsacker and Bornemann "ubergreife overreach." So. Rev. margin. This last is the best.

Defraud (pleonektei~n). Po. See on 2 Corinthians 2:11 and covetousness, Romans 1:29. It emphasises gain as the motive of fraud. Three times in LXX, Judges 4:11;
Habakkuk 2:9; Ezekiel 22:27. Often in Class.

In any matter (ejn tw|~ pra>gmati). Rev. correctly, in the matter. Comp. 2 Corinthians 7:11. The sense is the business in hand, whatever it be. The tw|~ does not stand
for tini any. For pra>gmati, matter, see on Matthew 18:19. Those who connect this clause with the preceding, explain tw|~ as the matter just mentioned adultery.

Avenger (e]kdikov). Po. Here and Romans 13:4. In LXX rarely, and in the same sense as here. In this sense it occurs only in late Greek. For the warning comp.
Ephesians 5:6; Colossians 3:6; Romans 13:4; Galatians 5:21.

7. Unto uncleanness (ejpia|). Better, for uncleanness; ejpi denoting aim or intention. The intention is viewed as the basis of the act (ejpiupon). Comp. Galatians 5:13;
Ephesians 2:10.

In sanctification (ejn). Note the change of preposition. Sanctification is the characteristic life-element of the Christian, in which he is to live. Comp. in peace, 1
Corinthians 7:15; in hope, Ephesians 4:4.

8. Despiseth (ajqetw~n). Better, rejecteth. Setteth aside. Comp. Galatians 2:21; 3:15; 1 Corinthians 1:19. Used in N.T. both of persons and things.

His Holy Spirit (to). Solemn and emphatic: His Spirit, the holy. Similarly, Acts 15:8, 28; 19:6; 20:23; Ephesians 1:13; 4:30.

9. Taught of God (qeodi>daktoi). N.T.o. oLXX. Not in Class.

11. Study (filotimei~sqai). Po. Make it your aim. Comp. Romans 15:20 (see note); 2 Corinthians 5:9. Often in Class. Lit. to be fond of honor: hence to strive for
honor, to be ambitious.

To be quiet (hJsuca>zein). Note the paradox, strive to be quiet. For similar instances see Romans 1:20unseen things clearly seen: Romans 1:22wise, be fooled (comp.
Horace, Od. 1, 34, 2, insaniens sapientia): 2 Corinthians 8:2poverty abounded unto riches: 2 Corinthians 7:10repentance, not to be repented of. The disturbances
rebuked in the second Epistle may have begun to show themselves, so that there is a possible allusion to the idle busybodies of 2 Thessalonians 3:11.

12. Honestly (eujschmo>nwv). Po. Better, seemly. From euj well and sch~ma figure or fashion. The literal sense is suggested by the familiar phrase in good form. The
contrast appears in ajta>ktwv disorderly, 2 Thessalonians 3:6. Paul has in view the impression to be made by his readers on those outside of the church. See on
Romans 13:13 and comp. 1 Corinthians 14:40.

Of nothing (mhdeno). Either neuter, of nothing, or masculine, of no man. In the latter case it would refer to depending upon others for their support, which some, in
view of the immediately expected parousia, were disposed to do, neglecting their own business.

13. I would not have you to be ignorant (ouj qe>lomen uJma~v ajgnoei~n). The Greek is, we would not, etc. A formula often used by Paul to call special attention to
what he is about to say. See Romans 1:13; 11:25; 1 Corinthians 2:1 etc. He employs several similar expressions for the same purpose, as qe>lw uJma~v eijde>nai I
wish you to know (1 Corinthians 11:3; Colossians 2:1): ginwri>zw uJmi~n I declare unto you (1 Corinthians 15:1; 2 Corinthians 8:1; Galatians 1:11): ginw>skein
uJma~v bou>lomai I would have you know (Philippians 1:12).

Them which are asleep (tw~n koimwme>nwn). Or, who are sleeping. See on Acts 7:60; 2 Peter 3:4 and comp. 1 Corinthians 7:39; 11:30; 15:6, 18, 20, 51; John
11:11 etc. The dead members of the Thessalonian church.

Ye sorrow (luph~sqe). Opinions differ as to the possible ground of this sorrow. According to some, the Thessalonians supposed that eternal life belonged only to such
as should be found alive at the parousia, and therefore that those already dead would not share the blessings of the second advent. Others, assuming an interval
between the advent and the general resurrection, think that the Thessalonians were anxious lest their brethren who died before the advent would be raised only at the
general resurrection, and therefore would not share the blessings of communion with the Lord during the millennial reign. It is impossible to decide the question from
Paul's words, since he does not argue, but only consoles. The value of his consolation does not depend upon the answer to the question whether the departed saints
shall first be raised up at the general resurrection, or at a previons resurrection of believers only. The Thessalonians were plainly distressed at the thought of separation
from their departed brethren, and had partially lost sight of the elements of the Christian hope - reunion with them and fellowship with the Lord. These elements Paul
emphasises in his answer. The resurrection of Jesus involves the resurrection of believers. The living and the dead Christians shall alike be with the Lord.

Others (oiJ loipoi). More correctly, the rest. Paul makes a sharp distinction between Christians, and all others.

Who have no hope. Only believers have hope of life after death. The speculations and surmisings of pagan philosophy do not amount to a hope.

14. Them also which sleep in Jesus will God bring with him (kaintav dia).

(1)Which sleep should be, which have been laid asleep or have fallen asleep, giving the force of the passive.

(2)Dia can by no possibility be rendered in Jesus, which would be ejn x~: see 1 Corinthians 15:18; 1 Thessalonians 4:16. It must mean through or by means of Jesus.

(3)The attempt to construe dia with tountav those who have fallen asleep by means of Jesus, gives an awkward and forced interpretation. It has been explained by
supposing a reference to martyrs who have died by Jesus; because of their faith in him. In that case we should expect the accusative, dia on account of or for the sake
of Jesus. Moreover Paul is not accentuating that idea. Koimhqe>ntav would be universally understood by the church as referring to the death of Christians, so that by
Jesus would be superfluous.

(4)Dia should be construed with a]xei will bring. Rend. the whole: them also that are fallen asleep will God through Jesus bring with him. Jesus is thus represented as the
agent of the resurrection. See 1 Corinthians 15:21; John 5:28; 6:39, 44, 54. Bring (a]xei) is used instead of ejgeirei~ shall raise up, because the thought of separation
was prominent
 Copyright  (c) in the minds of
                2005-2009,      the Thessalonians.
                             Infobase  Media Corp.                                                                                                      Page 10 / 632
15. By the word of the Lord (ejn lo>gw| kuri>ou). Or in the word. Lo>gov of a concrete saying, Romans 9:9; 13:9. We do not say this on our own authority. Comp. 1
Corinthians 7:10, 12, 25. No recorded saying of the Lord answers to this reference. It may refer to a saying transmitted orally, or to a direct revelation to Paul. Comp.
Jesus would be superfluous.

(4)Dia should be construed with a]xei will bring. Rend. the whole: them also that are fallen asleep will God through Jesus bring with him. Jesus is thus represented as the
agent of the resurrection. See 1 Corinthians 15:21; John 5:28; 6:39, 44, 54. Bring (a]xei) is used instead of ejgeirei~ shall raise up, because the thought of separation
was prominent in the minds of the Thessalonians.

15. By the word of the Lord (ejn lo>gw| kuri>ou). Or in the word. Lo>gov of a concrete saying, Romans 9:9; 13:9. We do not say this on our own authority. Comp. 1
Corinthians 7:10, 12, 25. No recorded saying of the Lord answers to this reference. It may refer to a saying transmitted orally, or to a direct revelation to Paul. Comp.
Galatians 1:12; 2:2; Ephesians 3:3; 2 Corinthians 12:1, 9.

Remain (perileipo>menoi). Po. and only in this Epistle. The plural we indicates that Paul himself expected to be alive at the parousia. 26

Shall not prevent (ouj mhswmen). The A.V. misses the force of the double negative - shall in no wise prevent. Prevent in the older sense of anticipate, be beforehand
with. See on Matthew 17:25 and 1 Thessalonians 2:16. The living shall not share the blessings of the advent sooner than the dead in Christ.

16. The word of the Lord, ver. 15, is apparently not intended to include the specific details which follow. In that word the revelation was to the effect that all believers
simultaneously should share the blessings of the advent. The following description of the Lord's descent from heaven is intended to emphasise the fact that the reunion of
dead and living believers will be accomplished by the Lord in person (aujto). %Oti does not indicate the contents of the word of the Lord (that, as A.V.), but means for
or because; and the details are meant to strengthen the more general declaration of ver. 15. In the details themselves there are traces of certain O.T. theophanies, as
Exodus 19:11-18; Micah 1:3. 27

Shall descend from heaven. Used nowhere else of Christ's second coming. Frequently in the Fourth Gospel, of Christ's descent to earth as man. See John 3:13; 6:33,
38, 41 etc. In Ephesians 4:9 of his descent by the Spirit in order to endow the church.

With a shout (ejn keleu>smati). N.T.o. Once in LXX, Proverbs 24:62 (English Bib. 30:27). From keleu>ein to summon. Often in Class. Lit. a shout of command, as of
a general to his army, an admiral to his oarsmen, or a charioteer to his horses.

Archangel (ajrcagge>lou). Only here and Jude 1:9. Not in O.T. The Pauline angelology shows traces of Rabbinical teachings in the idea of orders of angels. See
Ephesians 1:21; Colossians 1:16; Romans 8:38. The archangels appear in the apocryphal literature. In the Book of Enoch (see on Jude 1:14) four are named, Michael,
Uriel, Raphael, and Gabriel. Michael is set over the tree which, at the time of the great judgment, will be given over to the righteous and humble, and from the fruit of
which life will be given to the elect. In Tob. xii. 15, Raphael appears as one of the seven holy angels. Comp. Revelation 8:2. See also on Jude 1:9 and comp. Daniel
12:1. 28

With the trump of God (ejn sa>lpiggi qeou~). For the trumpet heralding great manifestations of God, see Exodus 19:13, 16; Psalms 47:5; Isaiah 27:13; Zechariah 9:14;
Zephaniah 1:16; Joel 2:1; Matthew 24:31; 1 Corinthians 15:52; Revelation 1:10; 4:1. Of God does not indicate the size or loudness of the trumpet, but merely that it is
used in God's service. Comp. harps of God, Revelation 15:2; musical instruments of God, 1 Chronicles 16:42. The later Jews believed that God would use a trumpet
to raise the dead.

17. Together with them (a[ma su). %Ama, at the same time, referring to the living. We that are alive shall simultaneously or one and all (comp. Romans 3:12) be caught
up. Su along with them, i.e., the dead. Thus a[ma is to be const. with shall be caught up. The A.V. and Rev. are inaccurate. 29 These are the important words as
related to the disquietude of the Thessalonians.

Shall be caught up (aJrpaghso>meqa). By a swift, resistless, divine energy. Comp. 2 Corinthians 12:2, 4; Acts 8:39.

In the air (eijv aje>ra). Rend. into the air, and const. with shall be caught up. the atmosphere with the clouds, as distinguished from aijqh the pure ether, which does not
occur in N.T.

And so. After having met the Lord

CHAPTER 5

1. Times - seasons (cro>nwn - kairw~n). See on Acts 1:7. With special reference to the Lord's coming. The plural is used because Paul is thinking of a number of
incidents attending the preparation and accomplishment of the second advent, and occurring at different times. The collocation times and seasons only here and Acts
1:7. Kairo>v is the suitable time, cro>nov the time measured by duration. Hence kairo>v a juncture, an occasion, as Matthew 16:3. The distinction is so well marked
that have the phrases cro>nou kairo>v the right moment of the time, and eu]kairov cro>nov the opportune moment. See Soph. Elec. 1292.

2. Perfectly (ajkribw~v). See on Luke 1:3.

The day of the Lord (hJme>ra kuri>ou). The day of Christ's second coming. In Paul's Epistles this is expressed by hJ hJme>ra the day, absolutely, 1 Thessalonians 5:4;
1 Corinthians 3:13; Romans 13:12: hJ hJme>ra ejkei>nh that day, 2 Thessalonians 1:10: hJme>ra cristou~ the day of Christ, Philippians 1:10; 2:16: hJme>ra kuri>ou
or tou~ kuri>ou day of the Lord, 1 Corinthians 5:5; 1 Thessalonians 5:2; 2 Thessalonians 2:2: hJme>ra tou~ kuri>ou hJmw~n x~ (Cristou~), 1 Corinthians 1:8; 2
Corinthians 1:14. These expressions refer to a definite time when the Lord is expected to appear, and Paul expects this appearance soon. Attempts to evade this by
referring such expressions to the day of death, or to the advance toward perfection after death until the final judgment, are forced, and are shaped by dogmatic
conceptions of the nature of Biblical inspiration. 30 In the O.T. the phrase day of the Lord denotes a time in which God will conspicously manifest his power and
goodness or his penal justice. See Isaiah 2:12; Ezekiel 13:5; Joel 1:15; 2:11; and comp. Romans 2:5. The whole class of phrases is rare in N.T. outside of Paul's
Epistles.

As a thief (wJv kle>pthv). Comp. Matthew 24:43; Luke 12:39; 2 Peter 3:10; Revelation 16:15 and see on Revelation 3:3.

In the night (ejn nukiti>). The ancient church held that the advent was to be expected at night, on an Easter eve. This

gave rise to the custom of vigils. Jerome, on Matthew 25:6 says: "It is a tradition of the Jews that Messiah will come at midnight, after the likeness of that season in
Egypt when the Passover was celebrated, and the Destroyer came, and the Lord passed over the dwellings. I think that this idea was perpetuated in the apostolic
custom, that, on the day of vigils, at the Pascha, it was not alloxved to dismiss the people before midnight, since they expected the advent of Christ."

It is noteworthy how many of the gospel lessons on watchfulness are associated with the night and a visit by night. See Matthew 24:43; 25:1-13; Mark 13:35; Luke
12:35, 38; 17:34; 12:90.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 11 / 632
3. When they shall say. The prediction is thrown into dramatic form.

Cometh upon (ejpi>statai). See Luke 21:34, 36. Often in N.T. of a person coming suddenly upon another; as Luke 2:9; 24:4; Acts 4:1; 12:7.
custom, that, on the day of vigils, at the Pascha, it was not alloxved to dismiss the people before midnight, since they expected the advent of Christ."

It is noteworthy how many of the gospel lessons on watchfulness are associated with the night and a visit by night. See Matthew 24:43; 25:1-13; Mark 13:35; Luke
12:35, 38; 17:34; 12:90.

3. When they shall say. The prediction is thrown into dramatic form.

Cometh upon (ejpi>statai). See Luke 21:34, 36. Often in N.T. of a person coming suddenly upon another; as Luke 2:9; 24:4; Acts 4:1; 12:7.

Travail (wjdi). Birth-throe. Only here in its literal sense. Elsewhere as a strong figure of sorrow or pain. See Matthew 24:8; Mark 13:8; Acts 2:24. For the figure in
O.T. see Isaiah 13:6-8; 37:3; Micah 4:9; Hosea 13:3; Jeremiah 13:21.

Shall not escape (ouj mhgwsin). A.V. misses the force of the double negative. They shall in no wise escape.

4. Overtake (katala>bh|). See on comprehended, John 1:5.

A thief (kle>pthv). Tischendorf, Weiss, and Rev. T. retain this reading. Westcott and Hort read kle>ptav thieves, but with kle>pthv in margin. The weight of textual
evidence is in favor of the singular.

5. Ye are all. In the text ga for should be inserted after pa>ntev all. Ye are not in darkness for ye are sons of light.

Children of light (uiJoiv). More correctly, sons of light. See on Mark 3:17 and comp. Luke 16:8; John 12:36; Ephesians 5:8; Colossians 1:12. The Christian condition is
habitually associated in N.T. with light: see Matthew 5:14, 16; John 3:21; 8:12; Acts 26:18; 1 Peter 2:9; 1 John 1:7. The contrary condition with darkness: see John
3:19, 20; Ephesians 5:8; 1 Peter 2:9; Matthew 4:16; 6:23 etc.

Of the night - of darkness (nukto sko>touv). The genitive marks an advance of thought from ejn sko>tei in darkness, ver. 4. indicates the element in which one is. The
genitive, of darkness, points to nature and origin. To belong to darkness is more than to be in darkness.

6. Others (oiJ loipoi>). The rest, as 1 Thessalonians 4:13.

Let us watch (grhgorw~men). See on Mark 13:35 and comp. Ephesians 5:14.

Be sober (nh>fwmen). Primarily in a physical sense, as opposed to excess in drink, but passing into the ethical sense of calm, collected, circumspect. Alert wakefulness
and calm assurance will prevent their being surprised and confused by the Lord's coming, as by a thief in the night.

7. Be drunken (mequsko>menoi). Lit. who are made drunk or get drunk. See on John 2:10. In N.T. always of intoxication. In LXX, the Hebrews shekar strong drink
is several times rendered by me>qusma; Judges 13:4, 7; 1 Samuel 1:11, 15.

8. Putting on (ejndusa>menoi). The son of day clothes himself for the day's work or battle. The same association of ideas as in vv. 6, 8, is found in Romans 13:12-14;
Revelation 16:15; 1 Peter 1:13. Comp. LXX, Bar. v. 2.

Breastplate - helmet. Comp. Ephesians 6:14. The figures are not original with Paul. See Isaiah 59:17; Wisd. v. 18, 19. Notice that only defensive armor is mentioned,
in accordance with the darkness and uncertainty of the last time; and that the fundamental elements of Christian character, faith, hope, and love, are brought forward
again as in 1 Thessalonians 1:3; 1 Corinthians 13:13. For the figure of the armed soldier, comp. also Romans 13:12; 2 Corinthians 10:4.

9. For (o[ti). Special emphasis is laid on the hope of salvation. The exhortation to put it on is enforced by the fact that God's appointment is to salvation and not to
wrath.

To obtain (eijv peripoi>hsin). More literally, unto the obtaining. See on Ephesians 1:14. In three out of five instances in N.T. the word clearly means acquiring or
obtaining. In Ephesians 1:14 and 1 Peter 2:9 it is sometimes rendered possession (so Rev.). But in Ephesians the meaning is redemption or acquisition, or redemption
which will give possession; and in 1st Peter a people for acquisition. The meaning here is that we might obtain. Comp. LXX, Malachi 3:17.

10. Who died. Frequently the resurrection is coupled with the death of Christ by Paul, as 1 Thessalonians 4:14; Philippians 3:10; Colossians 2:12; 3:1-4. Not so here;
but the thought of resurrection is supplied in live together with him.

Wake or sleep. Whether we are alive or dead at Christ's appearing. Comp. Romans 14:9. Kaqeu>dein in N.T. always literally of sleep, except here, and possibly
Ephesians 5:14. In Mark 5:39; Luke 8:52 it is contrasted with death. In LXX in the sense of death, Psalms 87:5; Daniel 12:2; 2 Samuel 7:12.

11. Comfort (parakalei~te). Rev. renders exhort; but comfort suits better the general drift of the passage, and corresponds with 1 Thessalonians 4:18. There is some
force in Bornemann's suggestion that the two meanings may be combined. Exhort each other to be of good heart.

Edify (oijkodomei~te). Lit. build up. See on Acts 20:32. The metaphorical sense habitually in Paul. See 1 Corinthians 8:1, 10; 10:23; 14:4; Ephesians 2:20. In O.T.
mostly in the literal sense. See however LXX, Ruth 4:11; Psalms 27:5; 88:2; Jeremiah 31:4.

12. Know (eijde>nai). See on 1 Thessalonians 4:4. Recognize them for what they are, and as entitled to respect because of their office. Comp. ejpiginw>skete
acknowledge, 1 Corinthians 16:18; and ejgnw>sqhv takest knowledge, LXX, Psalms 143:3. Ignatius, Smyrn. 9:, has ejpi>skopon eijde>nai to know the bishop, to
appreciate and honor him.

Are over (proi`stame>nouv). Lit. who are placed before you. See on Romans 12:8. Used of superintendents of households, 1 Timothy 3:4, 5, 12; of the ruling of elders
of the church, 1 Timothy 5:17. It does not indicate a particular ecclesiastical office, but is used functionally. The ecclesiastical nomenclature of the Pauline Epistles is
unsettled, corresponding with the fact that the primitive church was not a homogeneous body throughout christendom. The primitive Pauline church consisted of a
number of separate fraternities which were self-governing. The recognition of those who ministered to the congregations depended on the free choice of their members.
See for instance 1 Corinthians 16:15, 16. The congregation exercised discipline and gave judgment: 1 Corinthians 5:3-5; 2 Corinthians 2:6, 7; 7:11, 12; Galatians 6:1.

Admonish (nouqetou~ntav). Only in Acts and Paul. See on Acts 20:31 and comp. ver. 14; Romans 15:14; 1 Corinthians 4:14; Colossians 1:28.

13. Esteem (hJgei~sqai). Primarily to lead, which is the only sense in the Gospels and Acts, except Acts 26:2 in a speech of Paul. To lead the mind through a reasoning
process to a(c)
 Copyright   conclusion, andInfobase
                2005-2009,   so to think, to estimate.
                                       Media   Corp. Only in this sense by Paul, Peter, and James. See 2 Corinthians 9:5; Philippians 2:3; James 1:2;Page
                                                                                                                                                      2 Peter12
                                                                                                                                                              3:9./ 632
                                                                                                                                                                    In
both senses in Hebrews. See Hebrews 10:29; 13:7.

Very highly in love. Const. very highly with esteem. In love qualifies both words. 31
Admonish (nouqetou~ntav). Only in Acts and Paul. See on Acts 20:31 and comp. ver. 14; Romans 15:14; 1 Corinthians 4:14; Colossians 1:28.

13. Esteem (hJgei~sqai). Primarily to lead, which is the only sense in the Gospels and Acts, except Acts 26:2 in a speech of Paul. To lead the mind through a reasoning
process to a conclusion, and so to think, to estimate. Only in this sense by Paul, Peter, and James. See 2 Corinthians 9:5; Philippians 2:3; James 1:2; 2 Peter 3:9. In
both senses in Hebrews. See Hebrews 10:29; 13:7.

Very highly in love. Const. very highly with esteem. In love qualifies both words. 31

For their work's sake (dia). Their esteem for their superintendents is not to rest only on personal attachment or respect for their position, but on intelligent and
sympathetic appreciation of their work. It is a good and much-needed lesson for the modern congregation no less than for the Thessalonian church.

14. Them that are unruly (touktouv). N.T.o The A.V. is more vigorous and less stilted than Rev. disorderly. From aj not and ta>ssein draw up or arrange. Those who
are out of line. Comp. the adverb ajgaqo>v disorderly, 2 Thessalonians 3:6, 11. Probably referring to the idlers and busybodies described there.

Feeble-minded (ojligoyu>couv). N.T.o. Better fainthearted. >gov little and yuch soul. Those of little heart. oClass. In LXX see Proverbs 14:29; Isaiah 25:5; 54:6;
57:15. 7>a faint-heartedness, oN.T. LXX, Exodus 6:9; Psalms 54:8. Comp. Ps. of Sol., 16:11.

Support (ajnte>cesqe). Comp. Matthew 6:24; Titus 1:9. qagainst and e]cesqai to hold one's self. The primary sense is, keeping one's self directly opposite to another
so as to sustain him.

15. That which is good (to). Not to be limited to profitable, beneficent (as Lightfoot, Lunemann), although ajgaqo>v commonly includes a corresponding beneficent
relation of its subject to another subject, which is emphasized here by to all men. See on Romans 5:7. It may also include what is absolutely, morally good, as Romans
2:10. So Hebrews 13:21; 1 Peter 3:11; Romans 7:18.

17. Without ceasing (ajdialei>ptwv). Comp. Romans 9; 12:12; Ephesians 6:18; Colossians 4:2.

18. Will (qe>lhma). In the sense of requirement. Comp. 1 Thessalonians 4:3.

19. Quench not the Spirit. Since he is the inspirer of prayer, and the bestower of all gifts of grace on the Church. Comp. Ephesians 4:30. The operation of the Spirit is
set forth under the image of fire in Matthew 3:11; Luke 12:49; Acts 2:3, 4. The reference here is to the work of the Spirit generally, and not specially to his inspiration
of prayer or prophecy.

20. Prophesyings (profhtei>av). The emphasis on prophesyings corresponds with that in 1 Corinthians 14:1-5, 22 ff. Prophecy in the apostolic church was directly
inspired instruction, exhortation, or warning. The prophet received the truth into his own spirit which was withdrawn from earthly things and concentrated upon the
spiritual world. His higher, spiritual part (pneu~ma), and his moral intelligence (nou~v), and his speech (lo>gov) worked in harmony. His spirit received a spiritual truth
in symbol: his understanding interpreted it in its application to actual events, and his speech uttered the interpretation. He was not ecstatically rapt out of the sphere of
human intelligence, although his understanding was intensified and clarified by the phenomenal action of the Spirit upon it. This double action imparted a peculiarly
elevated character to his speech. The prophetic influence was thus distinguished from the mystical ecstasy, the ecstasy of Paul when rapt into the third heaven, which
affected the subject alone and was incommunicable (2 Corinthians 12:1-4. The gift of tongues carried the subject out of the prophetic condition in which spirit,
understanding, and speech operated in concert, and into a condition in which the understanding was overpowered by the communication to the spirit, so that the spirit
could not find its natural expression in rational speech, or speech begotten of the understanding, and found supernatural expression in a tongue created by the Spirit.
Paul attached great value to prophecy. He places prophets next after apostles in the list of those whom God has set in the Church (1 Corinthians 12:28). He associates
apostles and prophets as the foundation of the Church (Ephesians 2:20). He assigns to prophecy the precedence among spiritual gifts (1 Corinthians 14:1-5, and urges
his readers to desire the gift (1 Corinthians 14:1, 39). Hence his exhortation here.

21. Prove all things (pa>nta dokima>zete). A general exhortation, not confined to prophesyings; but Paul elsewhere insists that a test be applied to phenomena which
claim to be supernatural. See on discerning of spirits, 1 Corinthians 12:10; 14:29 and comp. 2 Thessalonians 2:2 and 1 John 4:1-3. For dokima>zete prove, see on 1
Peter 1:7. In LXX, Proverbs 27:21; Psalms 11:6doki>mion is a crucible or furnace.

Hold fast that which is good (tocet). These words are associated in early Christian writers with an apocryphal saying ascribed to Jesus, and very frequently quoted,
gi>nesqe dekimoi trapezi~tai show yourselves approved money-changers. By some ancient writers the two are cited together as Paul's; by others they are
distinguished, as by Origen, who cites the saying as an injunction (ejntolh) of Jesus, and adds, "and also (observing) the teaching of Paul, who says, 'prove all things,
hold fast the good, abstain from every form of evil.'" The saying about the money-changers is probably a genuine logion of the Lord. Some have thought that the words
added by Clement of Alexandria, "rejecting some things but holding fast the good, " formed part of the Lord's saying, and that, accordingly, Paul's words here depend
on an original utterance of Jesus. If this could be proved, ei+dov form, ver. 22, might be explained as a figure of exchangers distinguishing between genuine and false
coins. 32

22. Appearance (ei]douv). As commonly explained, abstain from everything that even looks like evil. But the word signifies form or kind. Comp. Luke 3:22; John 5:37
and see nearly the same phrase in Joseph. Ant. 10:3, 1. It never has the sense of semblance. Moreover, it is impossible to abstain from everything that looks like evil.

Of evil (ponhrou~). To be taken as a noun; not as an adjective agreeing with ei]douv form (from every evil form). The meaning of ponhro>v in N.T. cannot be limited
to active evil, mischief, though it often has that sense. The same is true in LXX, where it sometimes means grudying or niggardly. See Sir. xiv. 4, 5; xxxiv. 23.

23. The very God of peace (aujtonhv). Better, the God of peace himself. God's work is contrasted with human efforts to carry out the preceding injunctions. The
phrase God of peace only in Paul and Hebrews. See Romans 15:33; 16:20; Philippians 4:9; Hebrews 13:20. The meaning is, God who is the source and giver of
peace. Peace, in the Pauline sense, is not mere calm or tranquillity. It is always conceived as based upon reconciliation with God. God is the God of peace only to
those who have ceased to be at war with him, and are at one with him. God's peace is not sentimental but moral. Hence the God of peace is the sanctifier. "Peace" is
habitually used, both in the Old and New Testaments, in connection with the messianic salvation. The Messiah himself will be Peace (Micah 5:5). Peace is associated
with righteousness as a messianic blessing (Psalms 72:7; 85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Acts 10:36). The gospel is the
gospel of peace (Ephesians 2:17; 6:15; Romans 10:15). Christ is the giver of peace (John 14:27; 16:33).

Sanctify (aJgia>sai). See on John 10:36; 17:17. The primary idea of the word is separation. Hence a[giov, the standard word for holy in LXX is, primarily, set apart.
>zein is

1. to separate from things profane and to consecrate to God;

2. to cleanse or purify as one set apart to holy uses.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 13 / 632
Wholly (oJlotelei~v). N.T.o. So that nothing shall escape the sanctifying power. %Olov complete, and te>lov end or consummation.
1. to separate from things profane and to consecrate to God;

2. to cleanse or purify as one set apart to holy uses.

Wholly (oJlotelei~v). N.T.o. So that nothing shall escape the sanctifying power. %Olov complete, and te>lov end or consummation.

Spirit, soul, body (pneu~ma, yuch). It is useless to attempt to draw from these words a technical, psychological statement of a threefold division of the human
personality. If Paul recognized any such technical division, it was more probably twofold; the body or material part, and the immaterial part with its higher and lower
sides - pneu~ma and yuch. See on Romans 6:6; 7:5, 23; 8:4; 11:3 and footnote.

Be preserved entire (oJlo>klhron thrhqei>h). This is the rendering of Rev. and is correct. A.V. joins oJlo>klhron with pneu~ma, and renders your whole spirit. >klhron
is predic ative, not attributive. It does not mean whole, but is derived from o[lov whole and klh~rov allotment, and signifies having the entire allotment; complete in all
parts. It occurs only here and James 1:4 where it is associated with te>leioi perfect. It appears in LXX, as Leviticus 23:15; Deuteronomy 16:9; 27:6. Joseph. Ant.
3:12, 2, uses it of an unblemished victim for sacrifice. As distinguished from oJlotelei~v wholly, ver. 23, it is qualitative, while oJlotelei~v is quantitative. The kindred
oJloklhri>a perfect soundness, only in Acts 3:16. For preserved see on 1 Peter 1:4.

24. Faithful (pisto). Comp. 2 Timothy 2:13 and see on 1 John 1:9; Revelation 1:5; 3:14.

That calleth (oJ kalw~n).= the caller. The emphasis is on the person rather than on the act. Comp. Romans 9:11; Galatians 1:6, 15; 5:8; 1 Thessalonians 2:12; 1 Peter
5:10; James 1:5.

26. Kiss. See on 2 Corinthians 13:12. Comp. Romans 16:16; 1 Corinthians 16:20; 1 Peter 5:14.

27. I charge (ejnorki>zw). N.T.o. Rev. stronger and more literal, I adjure. Class. This strong appeal may perhaps be explained by a suspicion on Paul's part that a
wrong use might be made of his name and authority (see 2 Thessalonians 2:2), so that it was important that his views should be made known to all. Lightfoot refers to 2
Thessalonians 3:17 as showing a similar feeling in his anxiety to authenticate his letter.

THE SECOND EPISTLE TO THE THESSALONIANS

CHAPTER 1

On vv. 1, 2, see on 1 Thessalonians 1:1.

3. We are bound - as it is meet. The accumulation of cognate expressions indicates the apostle's earnestness.

Groweth exceedingly (uJperauxa>nei). N.T.o. See on 1 Thessalonians 3:10.

4. Glory (ejnkauca~sqai). N.T.o. The simple verb kauca~sqai to boast, and the kindred nouns kau>chma ground of boasting, and kau>chsiv act of boasting, are
favorites with Paul.

5. A manifest token (e]ndeigma). N.T.o. Comp. e]ndeixiv, Philippians 1:28. The token is the patience and faith with which they endure persecution and tribulation. It is
a token of the righteous judgment of God, in that it points to the future glory which God will confer at the final judgment and the righteous award which will be
dispensed to the persecutors. Similarly Philippians 1:28.

That ye may be counted worthy. The structure of the sentence is loose. These words should be directly connected with righteous judgment, and denote the purport of
that judgment - their assignment to an inheritance in the kingdom of God.

Of the kingdom of God (th~v basilei>av tou~ qeou~). The phrase is not frequent in Paul. basilei>a qeou~ four times; basilei>a tou~ cristou~ kai kingdom of Christ and
of God, once. Here in the eschatological sense - the future, consummated kingdom, the goal of their striving and the recompense of their suffering. See on Luke 6:20.

6. Seeing it is (ei]per). More literally, if so be that. Confirming, in a hypothetical form, the assertion of God's judgment upon persecutors, ver. 5. It implies no doubt, but
rhetorically puts a recognized fact as a supposition. So Romans 3:30; 8:9, 17; 1 Corinthians 8:5.

7. Rest (a]nesin). See on liberty, Acts 24:23. With this exception only in Paul.

With us. According to Paul's habit of identifying his experience with that of his Christian readers. See 1 Corinthians 4:8; Romans 8:23; Philippians 1:29, 30; 2:18; 3:20,
21; 2 Corinthians 1:7.

When the Lord Jesus shall be revealed (ejn th|~ ajpokalu>yei tou~ kuri>ou x~). Lit. in the revelation of the Lord Jesus. For ajpoka>luyiv revelation, see on Revelation
1:1.

With his mighty angels (met' ajgge>lwn duna>mewv aujtou~). Lit. with the angels of his power.

8. In flaming fire (ejn puriv). Lit. in a fire of flame. Comp. 1 Corinthians 1:13; 2 Peter 3:7.

Taking vengeance (dido>ntov ejkdi>khsin). Lit. giving or rendering. Vengeance is an unfortunate rendering, as implying, in popular usage, personal vindictiveness. See
on 2 Corinthians 7:11. It is the full awarding of justice to all parties.

On them that know not God - obey not the gospel (toi~v mhsi qeo toi~v mhousin tw|~ eujggeli>w|). To know God is to know him as the one, true God as
distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, eijde>nai
and ginw>skein. Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. >nai, of heathen, Galatians 4:8; 1 Thessalonians
4:5; 2 Thessalonians 1:8. Ginw>skein of heathen, Romans 1:21; 1 Corinthians 1:21. >nai, of Christ and Christians, John 7:29, 8:19, 55; 14:7. Ginw>skein of Christ and
Christians, Galatians 4:9; 1 John 2:13, 14; 4:6, 7, 8; John 10:15; 17:3. In John, ginw>skein of Jews who do not know the Father, John 16:3; 8:55: eijde>nai, John
7:28; 8:19; 15:21. The two are combined, John 1:26; 7:27; 8:55; 2 Corinthians 5:16. A distinction is asserted between ginw>skein as knowledge grounded in personal
experience, apprehension of external impressions - and eijde>mai purely mental perception in contrast with conjecture or knowledge derived from others. There are
doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not
God   and those
 Copyright      who obey notInfobase
            (c) 2005-2009,     the gospel, - it is
                                       Media       not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant
                                                Corp.                                                                                                     Pageof God,
                                                                                                                                                                  14 /yet
                                                                                                                                                                       632
they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather
describes here the subjects of God's judgment as one class, but under different aspects.
Christians, Galatians 4:9; 1 John 2:13, 14; 4:6, 7, 8; John 10:15; 17:3. In John, ginw>skein of Jews who do not know the Father, John 16:3; 8:55: eijde>nai, John
7:28; 8:19; 15:21. The two are combined, John 1:26; 7:27; 8:55; 2 Corinthians 5:16. A distinction is asserted between ginw>skein as knowledge grounded in personal
experience, apprehension of external impressions - and eijde>mai purely mental perception in contrast with conjecture or knowledge derived from others. There are
doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not
God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet
they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather
describes here the subjects of God's judgment as one class, but under different aspects.

9. Shall be punished (di>khn ti>sousin). The verb (N.T.o.) means to pay or render. Lit. shall pay penalty.

Everlasting destruction (o]leqron aijw>nion). The phrase nowhere else in N.T. In LXX, 4 Macc. x. 15. Rev. properly, eternal destruction. It is to be carefully noted
that eternal and everlasting are not synonymous. See additional note at the end of this chapter.

From the presence (ajpopou). Or face. from has simply the sense of separation. Not from the time of the Lord's appearing, nor by reason of the glory of his presence.
Pro>swpon is variously translated in A.V. Mostly face: also presence, Acts 3:13, 19; 5:41: person, Matthew 22:16; Luke 20:21; Galatians 2:6: appearance, 2
Corinthians 5:12; 10:1: fashion, James 1:11. The formula ajpopou or tou~ prosw>pou occurs Acts 3:19; 5:41; 7:45; Revelation 6:16; 12:14; 20:11. In LXX, Genesis
3:8; 4:14, 16; Exodus 14:25 and frequently.

Glory of his power (do>xhv th~v ijscu>ov aujtou~). For glory see on 1 Thessalonians 2:12. s power, not often in Paul. It is indwelling power put forth or embodied,
either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ijscuro The power
inhering in the magistrate, which is put forth in laws or judicial decisions, is ijscu, and makes the edicts ijscura valid and hard to resist. Du>namiv is the indwelling power
which comes to manifestation in ijscu The precise phrase used here does not appear elsewhere in N.T. In LXX, Isaiah 2:10, 19, 21. The power (du>namiv) and glory
of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; 19:1. Comp. kra>tov th~v do>xhv aujtou~ strength of his glory, Colossians 1:11.

10. To be glorified (ejndoxasqh~nai). Only here and ver. 12 in N.T. Repeatedly in LXX. See Exodus 14:4, 17; Isaiah 45:26. oClass.

11. Wherefore (eijv o{). Better, to which end. Comp. Colossians 1:29. The end is, "that ye may be counted worthy of the kingdom of God, " ver. 5. The same thought
is continued in ver. 11.

Count - worthy (ajxiw>sh|). Comp. 1 Timothy 5:17; Hebrews 3:3; 10:29.

Your calling (th~v klh>sewv). Including both the act and the end of the Christian calling. Comp. Philippians 3:14; 1 Thessalonians 2:12; Ephesians 4:1.

All the good pleasure of his goodness (pa~san eujdoki>an ajgaqwsu>nhv). Wrong. Paul does not mean all the goodness which God ts pleased to bestow, but the
delight of the Thessalonians in goodness. He prays that God may perfect their pleasure in goodness. So Weizsacker, die Freude an allem Guten. The Rev. desire for
eujdoki>an is infelicitous, and lacks support. s>nh goodness (P. see on Romans 3:19) is never predicated of God in N.T. In LXX, see Nehemiah 9:25, 35. a>a good
pleasure, delight, is a purely Biblical word. As related to one's self, it means contentment, satisfaction: see Sir. xxix. 23; Ps. of Sol. 3:4; 16:12. As related to others,
good will, benevolence. Luke 10:21, Ephesians 1:5, 9; Philippians 1:15; 2:13; Ps. of Sol. viii. 39.

12. The name (to). In no case where it is joined with Jesus, or Christ, or Lord Jesus, does it mean the title or dignity. 33 Paul follows O.T. usage, according to which
the name of the Lord is often used for all that the name covers; so that the name of the Lord = the Lord himself.

ADDITIONAL NOTE ON o]leqron aijw>nion eternal destruction,

2 TH. 1:9.

>n transliterated eon, is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle (peri, 1:9, 15) says: "The period
which includes the whole time of each one's life is called the eon of each one." Hence it often means the life of a man, as in Homer, where one's life (aijw>n) is said to
leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age
before Christ; the period of the millenniam; the mytho-logical period before the beginnings of history. The word has not "a stationary and mechanical value" (De
Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal
conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon
depends on the subject to which it is attached.

It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; 13:40, 49; Luke 1:70; 1 Corinthians 1:20; 2:6;
Ephesians 1:21. Similarly oiJ aijw~nev the worlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world.
1 Corinthians 2:7; 10:11; Hebrews 1:2; 9:26; 11:3.

The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such
qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ajei> is absurd;
for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ajei> does not signify endless duration. When the writer of the Pastoral
Epistles quotes the saying that the Cretans are always (ajei>) liars (Titus 1:12), he surely does not mean that the Cretans will go on Iying to all eternity. See also Acts
7:51; 2 Corinthians 4:11; 6:10; Hebrews 3:10; 1. Peter 3:15. > means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly
is used in the same way. "The boy is everlastingly tormenting me to buy him a drum."

In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series
inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11.
Paul contemplates eons before and after the Chuistian era. Ephesians 1:21; 2:7; 3:9, 21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in
one great eon, oJ aijwnwn the eon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of
the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans
16:27; Galatians 1:5; Philippians 4:20 etc. This plural phrase is applied by Paul to God only.

The adjective aijw>niov in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may
acquire that sense by their connotation, as, on the other hand, aji`>diov, which means everlasting, has its meaning limited to a given point of time in Jude 1:6. >niov
means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase eijv to, habitually rendered
forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, LXX, Exodus 21:6; 29:9; 32:13; Joshua 14:9; 1
Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of aijw>niov. Out of
150 instances
 Copyright   (c)in2005-2009,
                   LXX, four-fifths imply
                              Infobase    limited
                                        Media     duration. For a few instances see Genesis 48:4; Numbers 10:8; 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk
                                                Corp.                                                                                                    Page 15   3:6; Isaiah
                                                                                                                                                                     / 632
61:17.

Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced
acquire that sense by their connotation, as, on the other hand, aji`>diov, which means everlasting, has its meaning limited to a given point of time in Jude 1:6. >niov
means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase eijv to, habitually rendered
forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, LXX, Exodus 21:6; 29:9; 32:13; Joshua 14:9; 1
Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of aijw>niov. Out of
150 instances in LXX, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah
61:17.

Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced
to render aijw>niov everlasting. Of course the life of God is endless; but the question is whether, in describing God as aijw>niov,. it was intended to describe the
duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived
everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not
stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact
of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides;
oversteps the conditions and the motives of time; marshals the successive eons fronn a point outside of time, on lines which run out into his own measureless cycles, and
for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect.

There is a word for everlasting if that idea is demanded. That aijw>niov occurs rarely in the New Testament and in LXX does not prove that its place was taken by
aijw>niov. It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word
once, in Romans 1:20 where he speaks of "the everlasting power and divinity of God." In Romans 16:26 he speaks of the eternal God (tou~ aijwni>ou qeou~); but that
he does not mean the everlasting God is perfectly clear from the context. He has said that "the mystery" has been kept in silence in times eternal (cro>noiv aijwni>oiv),
by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons,
the God who pervaded and controlled those periods before the incarnation. To the same effect is the title oJ basileunwn the King of the eons, applied to God in 1
Timothy 1:17; Revelation 15:3; comp. Tob. xiii. 6, 10. The phrase pronwn aijwni>wn before eternal times (2 Timothy 1:9; Titus 1:2), cannot mean before everlasting
times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace
and the promise were given in time, but far back in the ages, before the times of reckoning the eons.

Zwhniov eternal life, which occurs 42 times in N.T., but not in LXX, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat,
life may be endless. The life in union with Christ is endless, but the fact is not expressed by aijw>niov. Ko>lasiv aijw>niov, rendered everlasting punishment (Matthew
25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases zwhniov does not refer specifically to the life beyond time, but
rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that zwhniov is the present possession of
those who believe on the Son of God, John 3:36; 5:24; 6:47, 64. The Father's commandment is zwhviov, John 12:50; to know the only true God and Jesus Christ is
zwhniov, John 17:3.

Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: "In considering these phrases it is necessary to
premise that in spiritual things we must guard against all conclusions which rest upen the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of
as hJ o]ntwv zwh the life which is life indeed, and hJ zwh the life of God. It is not an endless duration of being in time, but being of which time is not a measure. We
have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order."
34

Thus, while aijw>niov carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than
mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively
unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as
Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and
their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified
does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea.
When it enters it enters as an accompaniment and outgrowth of moral conditions.

In the present passage it is urged that o]leqron destruction points to an unchangeable, irremediable, and endless condition. If this be true, if o]leqrov is extinction, then
the passage teaches the annihilation of the wicked, in which case the adjective aijw>niov is superfluous, since extinction is final, and excludes the idea of duration. But
o]leqrov does not always mean destruction or extinction. Take the kindred verb ajpo>llumi to destroy, put an end to, or in the middle voice, to be lost, to perish. Peter
says, "the world being deluged with water, perished" (ajpolou~ntai 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, 12 quoted
from Psalms 102, we read concerning the heavens and the earth as compared with the eternity of God, "they shall perish" (ajpolou~ntai). But the perishing is only
preparatory to change and renewal. "They shall be changed" (ajllagh>sontai). Comp. Isaiah 51:6, 16; 65:17; 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, "the Son
of man came to save that which was lost" (ajpolwlo>v), Luke 19:10. Jesus charged his apostles to go to the lost (ajpolwlo>ta) sheep of the house of Israel, Matthew
10:6 comp. 15:24. "He that shall lose (ajpole>sh|) his life for my sake shall find it," Matthew 16:25. Comp. Luke 15:6, 9, 32.

In this passage the word destruction is qualified. It is "destruction from the presence of the Lord and from the glory of his power, " at his second coming, in the new
eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. >niov may therefore
describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon
and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period
is not defined. In neither case is aijw>niov to be interpreted as everlasting or endless.

CHAPTER 2

1. By the coming (uJpe). More correctly touching. Comp. Romans 9:27; 2 Corinthians 1:8. never in N.T. in a formula of swearing.

Gathering together (ejpisunagwgh~v). Only here and Hebrews 10:25. The verb ejpisuna>gein is used, as the noun here, of the Lord's gathering together his elect at his
coming. See Matthew 24:31; Mark 13:27; comp. 2 Macc.ii. 7.

2. Shaken (saleuqh~nai). From sa>lov the tossing or swell of the sea. See Luke 21:25. Comp. Matthew 11:7; 24:29; Acts 4:31; Hebrews 12:26.

In mind (ajpo). More correctly, from your mind. Nou~v signifies the judgment, sober sense. Comp. 1 Corinthians 14:15 and see on Romans 7:23. They are to "keep
their heads" under the temptation to fanatical extravagances concerning the Lord's appearing.

Be troubled (qrei~sqai). From qroo>v clamor, tumult. The meaning is be unsettled or thrown into confusion.

By spirit (diamatov). By prophetic utterances of individuals in Christian assemblies, claiming the authority of divine revelations.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 16 / 632
By word (diagou). Oral expressions falsely imputed to Paul.

By letter as from us (dij ejpistolh~v wJv dij hJmw~n). Const. as from us with word and letter. The reference is to a letter or letters forged in Paul's name; not to the first
Be troubled (qrei~sqai). From qroo>v clamor, tumult. The meaning is be unsettled or thrown into confusion.

By spirit (diamatov). By prophetic utterances of individuals in Christian assemblies, claiming the authority of divine revelations.

By word (diagou). Oral expressions falsely imputed to Paul.

By letter as from us (dij ejpistolh~v wJv dij hJmw~n). Const. as from us with word and letter. The reference is to a letter or letters forged in Paul's name; not to the first
Thessalonian Epistle, as misunderstood by the readers.

As that (wJv o[ti). Indicating the contents of such communications.

Is at hand (ejne>sthken). Better than Rev. is now present. Lightfoot, happily, is imminent.

3. Deceive (ejxapath>sh|). Better beguile; since the word means not only making a false impression, but actually leading astray.

Except there come a falling away. Before except insert in translation the day shall not come. Such ellipses are common in Paul.

Falling away (ajpostasi>a). Only here and Acts 21:21. Comp. LXX, Joshua 22:22; 2 Chronicles 29:19.

The man of sin - the son of perdition (oJ a]nqrwpov th~v ajnomi>av, oJ uiJoav). See on children of light, 1 Thessalonians 5:5. The phrase man of sin (lawlessness)
does not occur elsewhere, either in N.T. or LXX. Son of perdition is found John 17:12oLXX: te>kna a]pwlei.av children of perdition (A.V. transgression), Isaiah 57:4.
The man of sin has been thought to refer to Caligula, Titus, Simon Magus, Nero, the Pope of Rome, Luther, Mahomet, etc.

4. That is called God (lego>menon qeo). Above the true God and the false gods. The opposer claims divine honors for himself.

That is worshipped (se>basma). An object of adoration, including things as well as persons. Only here and Acts 17:23 on which see note under devotions.

Temple of God. According to some, a figure of the Christian Church. Others, the temple of Jerusalem.

Shewing (ajpodeiknu>nta). Publicly asserting divine dignity. Rev. setting himself forth as God.

6. What withholdeth (tocon). Better restraineth. The verb means to hold fast, as Luke 8:15: to hold back, as Luke 4:42. See on Romans 1:18. He refers to some
power which hinders the revelation of the man of sin or Antichrist.

In his time (ejn tw|~ aujtou~ kairw|~). Better, in his own season, Not before his appointed season.

7. Mystery of iniquity (musth>rion th~v ajnomi>av). Better, of lawlessness. The phrase is unique in N.T. and oLXX. Mystery is found in various combinations, as
mystery of the kingdom of heaven, Matthew 13:11: of God, 1 Corinthians 2:1: of his will, Ephesians 1:9: of Christ, Ephesians 3:4: of the gospel, Ephesians 6:19: of faith,
1 Timothy 3:9: of godliness, 1 Timothy 3:16: of the seven stars Revelation 1:20: of the woman, Revelation 17:7. A mystery does not lie in the obscurity of a thing, but in
its secrecy. It is not in the thing, but envelops it. Applied to a truth, it signifies a truth once hidden but now revealed or to be revealed; a truth which without special
revelation would be unknown. It is almost universally found in connection with words signifying publication or revelation. See on Matthew 13:11. The mystery of
lawlessness is the mass of lawlessness yet hidden, but which is to reveal itself in the person and power of Antichrist. The position of the word is emphatic, emphasising
the concealed character of the evil power.

Only (mo>non). The sentence is elliptical: "only we must wait," or "only it must work in secret, until he that letteth," etc. For a similar instance see Galatians 2:10. The
collocation of A.V. is wrong.

Letteth (kate>cwn). The same word as restraineth, ver. 6. Let is old English for hipder, prevent. Often in Chaucer.

"May I him lette of that?" (prevent him from it).

Troil. and Cress.ii. 732.

"And bothe in love y-like sore they brente (burned)

That noon or alle hir (their) frendes might hit lette."

Legend of Good Women, 731.

So Shakespeare:

"What lets but one may enter?"

Two Gentlemen of Verona, iii. 1.

"I'll make a ghost of him that lets me."

Hamlet i. 4.

"The flesh resisteth the work of the Holy Ghost in our hearts, and lets it." - Latimer, Serm.

8. Consume (ajnelei~). Better, slay, as Matthew 2:16; Luke 22:2; Acts 5:33.

Spirit (pneu>mati). Better, breath. Pneu~ma, almost always translated spirit, is from pnei~n to breathe or blow. Frequent in class. in this sense. Comp. John 3:8;
Hebrews 1:7. LXX, Psalms 147:7; Ep. of Jer. 61. Philo says "the spirit of God signifies, in one sense, the air, the third element; and it is used in this sense in the
beginning of Genesis... for air, being light, is born up, and uses water as its basis. In the other sense it is the pure wisdom in which every wise man participates" (De
Gigantibus, 5). See on Romans 8:4.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 17 / 632
Shall destroy (katargh>sei). See on cumbereth, Luke 13:7 and make without effect, Romans 3:3.
Spirit (pneu>mati). Better, breath. Pneu~ma, almost always translated spirit, is from pnei~n to breathe or blow. Frequent in class. in this sense. Comp. John 3:8;
Hebrews 1:7. LXX, Psalms 147:7; Ep. of Jer. 61. Philo says "the spirit of God signifies, in one sense, the air, the third element; and it is used in this sense in the
beginning of Genesis... for air, being light, is born up, and uses water as its basis. In the other sense it is the pure wisdom in which every wise man participates" (De
Gigantibus, 5). See on Romans 8:4.

Shall destroy (katargh>sei). See on cumbereth, Luke 13:7 and make without effect, Romans 3:3.

With the brightness (th|~ ejpifanei>a|). See on 1 Timothy 6:14. Rev., correctly, manifestation. See LXX, Esther 5:1; Amos 5:22; 2 Macc. ii. 21; 3 Macc. ii. 9. In class.
(but late) of deities appearing to a worshipper (Plut. Themistocles, 30): of the sudden appearance of an enemy (Polyb. i. 54, 2): of a manifestation of Providence (Diod.
Sic. i. 15): of the heathen gods assuming shape and appearing in order to work mischief (Just. Mart. Apol. i. 5). In N.T. of the parousia. See 1 Timothy 6:14; 2
Timothy 1:10; 4:1, 8; Titus 2:13. In 2 Timothy 1:10 of Christ's historical manifestation. So ejpifai>nw, Titus 2:11; 3:4. Only here in Paul.

Coming (parousi>av). Or presence, which is the original meaning. In N.T. with a few exceptions, of the second coming of Christ. The combination manifestation of his
presence (only here) appears to emphasize the resistless power of the Son of man, not (as Lightfoot) his splendor and glory. The mere appearing of his presence
suffices to destroy his adversary.

9. After the working of Satan. The sense is that the coming of Antichrist proclaims itself to be according to the working of Satan by means of power, signs,
etc.'Ene>rgeia Po. power in exercise, used only of superhuman power. See Colossians 1:29; 2:12.

Signs and lying wonders (shmei>oiv kairasin yeu>douv). Lit. signs and wonders of a lie. Of a lie characterizes the three words, power, signs, wonders. All bear the
stamp of fraud. For signs and wonders see on Matthew 24:24 and mighty works, Matthew 11:20.

10. Deceivableness of unrighteousness (ajpa>th| ajdiki>av). Better deceit of unrighteousness; which is characteristic of unrighteousness and is employed by it.

11. Strong delusion (ejne>rgeian pla>nhv). Rev., literally and correctly, a working of error. See on working ver. 9. The phrase is unique in N.T. It means an active
power of misleading. For pla>nh error which shows itself in action, see on 1 Thessalonians 2:3.

A lie (tw|~ yeu>dei). Properly, the lie. The article gives the generic sense, falsehood in all its forms. Comp. John 8:44; Romans 1:25; Ephesians 4:25. Comp. the
contrast of truth and unrighteousness in ver. 12. All wrongdoing has an element of falsity.

12. Might be damned (kriqw~sin). More correctly, judged. See on damnation, 1 Timothy 5:12. 35

13. Hath chosen (ei[lato). The only case in N.T. in which this word is used of God's election. LXX, Deuteronomy 26:18 of God's choosing Israel to be his peculiar
people. Comp. Philippians 1:22; Hebrews 11:25.

From the beginning (ajp' ajrch~v). Not elsewhere in Paul. His usual expressions are pronwn before the ages (1 Corinthians 2:7): prosmou before the foundation of the
world (Ephesians 1:4): ajponwn from the ages (Ephesians 3:9). Before eternal times (pronwn aijwni>wn) is found 2 Timothy 1:9; Titus 1:2.

14. Our gospel. See on 1 Thessalonians 1:5.

15. Traditions (parado>seiv). See on 1 Corinthians 11:2. Not emphasizing a distinction between written and oral tradition. Tradition, in the scriptural sense, may be
either written or oral. It implies on the part of a teacher that he is not expressing his own ideas, but is delivering or handing over (paradi>dwmi) a message received
from some one else. See 1 Corinthians 11:23. The prominent idea of para>dosiv is therefore that of an authority external to the teacher. Comp. by word nor by letter,
ver. 2.

16. Through grace (ejn ca>riti). Better, in grace, as the element of God's gift. Const. with hath given, not with hath loved and hath given.

CHAPTER 3

1. Finally (to). See on 1 Thessalonians 4:1.

May have free course (tre>ch|). More literally, simply, and better, may run. Have swift progress through the world. An O.T. idea. See Psalms 147:15 and comp. Isaiah
55:11 and Acts 12:24.

Be glorified (doxa>zhtai). Acknowledged in its true power and glory. Comp. John 12:28. The phrase the word of the Lord - be glorified, only here.

2. Unreasonable (ajto>pwn). See on Luke 23:41 and comp. Acts 25:5; 28:6. In LXX in a moral sense, iniquitous, Job 4:8; 11:11; 34:12. The word originally means
out of place.

All men have not faith. See on Acts 6:7; Galatians 1:28.

3. From evil (ajpo). Possibly, from the evil one. Ton evil is found Romans 12:9; Matthew 5:39; but general N.T. usage favors the masculine, personal sense. See
Matthew 13:19, 38; Ephesians 6:16; 1 F.2:13, 14;3:12; 5:18. In LXX, ton evil is very common: oJ ponhro a few times, but always of men. See Deuteronomy 24:7;
Esther 7:6; Job 21:30. In Job. 3:8, 17, ton daimo>nion the wicked demon. The masculine is favored by the Jewish formularies, of which traces appear in the Lord's
prayer; by the unanimous tradition of Greek interpreters; by the interpretations of Tertullian and Cyprian, and by the evidence of the Syriac and Sahidic Versions. 36

5. Hearts (kardi>av). See on Romans 1:21; 10:10; Ephesians 1:18.

Patient waiting for Christ (uJpomonh). Rather patience of Christ. The prayer is that their hearts may be directed to love God and to exhibit the patience of Christ 37

6. Withdraw yourselves from (ste>llesqai uJma~v ajpo). Ste>llesqai, Po. In the active voice, to place, arrange, equip: in the middle voice, to provide for, take care.
See 2 Corinthians 8:20. Here with ajpo from, to place one's self away from.

Disorderly (ajta>ktwv). This adverb, the verb ajtakte>w, and the adjective a]taktov are found only in Paul, and only in the Thessalonian Epistles. See on 1
Thessalonians 5:14.

7. Follow (mimei~sqai). Better, imitate. Comp. 1 Corinthians 4:16; 11:1; Philippians 3:17; 1 Thessalonians 1:6.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 18 / 632
8. Any man's bread (a]rton para> tinov). Lit. bread from any one, or at any man's hand.

For nought (dwrea). The word is a noun, meaning a gift. See John 4:10; Acts 2:38; Romans 5:15. The accusative often adverbially as here; as a gift, gratis. Comp.
Thessalonians 5:14.

7. Follow (mimei~sqai). Better, imitate. Comp. 1 Corinthians 4:16; 11:1; Philippians 3:17; 1 Thessalonians 1:6.

8. Any man's bread (a]rton para> tinov). Lit. bread from any one, or at any man's hand.

For nought (dwrea). The word is a noun, meaning a gift. See John 4:10; Acts 2:38; Romans 5:15. The accusative often adverbially as here; as a gift, gratis. Comp.
Matthew 10:8; Romans 3:24; Revelation 21:6.

Labor and travail. See on 1 Thessalonians 1:3.

Be chargeable (ejpibarh~sai). Po. Better, burden. By depending upon them for pecuniary support. Comp. 1 Corinthians 9:3-18 and see on 1 Thessalonians 2:6.

9. Power (ejxousi>an). Better, right. See on Mark 2:10; John 1:12.

10. If any would not work, etc. A Jewish proverb.

11. Working not at all - busybodies (mhdenouv - periergazome>nouv). One of Paul's frequent wordplays. See on reprobate mind, Romans 1:28. Not busy, but
busybodies. Perierga>zesqai (N.T.o.) is to bustle about a thing: here, to be officious in others' affairs. See on taerga curious arts, Acts 19:19 and 1 Timothy 5:13.

12. With quietness - work. See on study to be quiet, 1 Thessalonians 4:11.

13. Be not weary (ejntraph|~). With one exception, Luke 13:1 only in Paul. To faint or lose heart.

Well doing (kalopoiou~ntev). N.T.o. According to the Greek idiom, doing well, be not weary. Not limited to works of charity, but including Christian conduct
generally, as, for instance, steadily attending to their own business, ver. 12.

14. By this epistle. Connect with our word. The message we send in this letter. Not, as some, with the following words, note that man in your epistle.

Note (shmeiou~sqe). N.T.o. Lit. set a mark on. The nature of the mark is indicated in the next clause.

Have no company with (mhgnusqai). Po. See on 1 Corinthians 5:9.

Be ashamed (ejntraph|~). See on Matthew 21:37 and 1 Corinthians 4:14.

15. Admonish (nouqetei~te). See on Acts 20:31 and Ephesians 6:4.

16. The Lord of peace (oJ ku>riov th~v eijrh>nhv). The only instance of the formula.

By all means (ejn pantipw|), or in every way. The alternative reading to>pw| place is rejected by the principal texts.

17. The salutation of Paul with mine own hand (ajspasmolou). Rev. properly, "the salutation of me Paul." The genitive of me is contained, according to a familiar Greek
idiom, in the possessive pronoun my. Paul had apparently been employing an amanuensis.

In every epistle. Comp. 1 Corinthians 16:21; Colossians 4:18.

THE EPISTLE TO THE GALATIANS
INTRODUCTION

By the churches of Galatia which Paul addresses (Galatians 1:2) are most probably meant the churches in the Roman province of Galatia; those namely in Iconium,
Pisidian Antioch, Lystra, and Derbe; and not the Christians living in the Galatian district lying to the north and east of Lycaonia and Phrygia, which formed only a part of
the Roman province, and the chief cities of which were Ancyra, Tavium, and Pessinus. The Roman province was formed by Augustus, 25 B.C., and included Lycaonia,
Isauria, southeastern Phrygia, and a portion of Pisidia. The churches in this province were founded by Paul in his first missionary tour, the account of which is given Acts
13, 15. 38

The South Galatian hypothesis supplies a defect in the history of the Pauline churches, which, on the other, it is difficult to account for. On the North Galatian
hypothesis, although the Galatian churches were the scene of a violent conflict between Paul and the Judaising Christians, and the recipients of one of Paul's most
important letters, and are therefore entitled to an important place in the history of the apostolic churches, - no mention of their origin or foundation occurs in the Book of
Acts, while the founding of the churches of Pisidia and Lycaonia, which are nowhere named by Paul, is expressly narrated. On the other hypothesis, we have in Acts
13, 15, a detailed account of the foundation of the Galatian churches.

From the notices in the Acts and in the Epistle, it appears that Paul's preaching in Galatia met with a favorable reception. See Acts 13:42, 48, 49; 14:1; Galatians 4:13.
We do not know how long it was before the churches were invaded by Jewish emissaries, nor whence these came. They probably came from the Judaistic circles of
the mother-church at Jerusalem, although it is held by some that they belonged to the Jewish Christian constituency of the churches in Galatia. They declared that Paul
was not an apostle, but at most only a disciple of the apostles. He had had no personal knowledge of Christ: the contents of his gospel were derived from men, and
therefore he was entitled to no authority. All questions should be referred to the mother-church in Jerusalem, especially to the great apostles of the circumcision, the
pillars of the church, James, Peter, and John. Moreover, Paul's teaching that righteousness was based only upon faith in Christ and not upon circumcision and legal
observance, contradicted the historical revelation of God, since God promised salvation to Abraham and to his seed on the ground of circumcision; and, in order to
carry the promise into effect, made the covenant of the law forever with the people of Israel, who were to receive the divine blessing on condition of observing the
divine commands. His teaching, moreover, encouraged moral license, and therefore contravened all moral principle (v. 13). They further accused him of being a man-
pleaser, seeking a following and adapting his preaching to the tastes of his hearers; preaching circumcision to those who were inclined to accept it, and uncircumcision
to such as wished to refuse it (v. 11).

These intruders were not proselytes, but born Jews, Jewish Christians, with a Pharisaic tendency like that of those who, in Antioch and Jerusalem, sought to impose
circumcision and legal observance upon Gentile Christians (Acts 15:1, 5; Galatians 2:4). They demanded that the Gentile Christians should be incorporated by
circumcision
 Copyright (c)with  the community
                 2005-2009,       of Israel,
                             Infobase  Media and should observe the leading requirements of the Mosaic law (Galatians 5:2, 11; 6:12). They laid great stress on the
                                               Corp.                                                                                                 Page 19 / 632
observance of sacred seasons (Galatians 4:10). "They prescribed a cultus with holy days and festivals, which contained a more seductive charm than the exposition of
the word; for it offered compensation for the heathenism they had abandoned, and the old disposition once revived might easily have found in it a congenial home." 39
They did not emphasise the solemn duties which followed circumcision, and which Paul himself forcibly stated (Galatians 5:3; comp. Galatians 3:10); but they
to such as wished to refuse it (v. 11).

These intruders were not proselytes, but born Jews, Jewish Christians, with a Pharisaic tendency like that of those who, in Antioch and Jerusalem, sought to impose
circumcision and legal observance upon Gentile Christians (Acts 15:1, 5; Galatians 2:4). They demanded that the Gentile Christians should be incorporated by
circumcision with the community of Israel, and should observe the leading requirements of the Mosaic law (Galatians 5:2, 11; 6:12). They laid great stress on the
observance of sacred seasons (Galatians 4:10). "They prescribed a cultus with holy days and festivals, which contained a more seductive charm than the exposition of
the word; for it offered compensation for the heathenism they had abandoned, and the old disposition once revived might easily have found in it a congenial home." 39
They did not emphasise the solemn duties which followed circumcision, and which Paul himself forcibly stated (Galatians 5:3; comp. Galatians 3:10); but they
recommended circumcision as an easy way of attaining salvation through mere formal incorporation with the true people of God, and also as a protection against
persecution (Galatians 6:12; comp. Galatians 5:11).

These efforts bore fruit among the Galatians. Having thrown off the corruptions of their heathen faith and worship, they again came into bondage to "the weak and
beggarly elements" which they had outgrown (Galatians 4:9). The slightest tendancy to such a lapse was met and fostered by the daily appeal of the pagan cult amid
which they lived, an elaborate and impressive system, fortified with a code of rules and administered by a powerful hierarchy, the whole presenting a striking external
resemblance to the Jewish ceremonial system. As Professor Ramsay observes: "It is not until this is properly apprehended that Galatians 4:3-11 becomes clear and
natural. Paul in that passage implies that the Judaising movement of the Christian Galatians is a recurrence to their old heathen type." Paul describes them as arrested in
a course of obedience to the truth which they had been running well (Galatians 5:7): as soon removed into a different gospel (Galatians 1:6): as bewitched by an evil eye
(Galatians 3:1): as pervaded with an evil leaven (Galatians 5:9). They were beginning, in part at least, to observe the Jewish ceremonial law: they were depending upon
the law for justification: they were declining from a spiritual to a fleshly economy: they were beginning to regard as an enemy the friend and teacher whom, not so long
ago, they had received as an angel of God, and for whom they would have plucked out their own eyes (Galatians 4:14, 15).

To what extent the Galatian Christians had been prevailed on to accept circumcision, we do not know. The writing of this letter, however, implies that Paul did not
regard this evil as past arresting.

The letter itself is marked by unity of purpose, cohesion of thought, and force and picturesqueness of diction. Like 2nd Corinthians and Philippians it is intensely
personal. Like the former of those Epistles it reveals the apostle's keen sensitiveness to the attitude of his readers toward himself. It is indignant and severe, with dashes
of bitterness, yet it contains touches of affectionate reminiscence. It is pervaded and controlled by the one purpose of meeting and correcting the Galatian apostasy in its
twofold form of repudiating his apostolic right and the doctrine of salvation by faith. The letter falls into three parts: chs. 1, 2, maintaining the independence and authority
of his apostleship, and the divine origin of his gospel. Chapters 3, 4, defending the intrinsic truth of his gospel. Chapters 5, 6, exhibiting the moral consequences which
legitimately and logically result from his gospel.

The relationship of the Epistle to the Roman letter is marked, yet it has its special characteristics as distinct from Romans It bears the character of a letter more distinctly
than Romans, which is a treatise. It lays a more distinct emphasis upon the person and apostolic authority of Paul, and its dominant conception is the freedom of the
Christian, as in Romans the dominant conception is justification by faith. Romans is more positively doctrinal; Galatians more apologetic and polemic as against Judaism.
Romans treats circumcision as a question of practice; Galatians as a question of law. As in Romans, faith is emphasised over against the works of the law as the ground
of justification before God; but equally with Romans the divinity and sanctity of the law are recognised. The law is holy, and just and good. It is the expression of God's
sovereign and righteous will. It reflects his character, and if one could keep it he would live by it (Galatians 3:12); all this, while it remains true that "by the works of the
law shall no flesh be justified" (Galatians 2:16).

Accordingly the ethics of the Epistle are stern and uncompromising. The picture of the works of the flesh is perhaps not as powerful and lurid as that in the first chapter
of Romans It is drawn in fewer lines, and is offset and enforced by a picture of the fruits of the Spirit. Yet the one is no less distinct and unmistakable than the other. In
Romans the sins of the Gentile world are massed in a fearful catalogue; in Galatians single passages here and there afford glimpses of deeply-rooted evil tendencies in
the life of the newly-converted Gentile, which show how hard it had been for him to divest himself of his pagan license, and which contain within themselves possibilities
of future degeneracy. We see a conceit of higher knowledge and larger liberty which might readily seize upon "occasions to the flesh," and run into what some one has
aptly styled "the bigotry of illumination," and the selfishness of fancied deeper insight (Galatians 5:15; 6:2-5. The same conceit appears in the weakness and inconstancy
which readily succumb to the flattering overtures of pretentious Jewish emissaries (Galatians 4:12 ff; Galatians 5:26). Yet with rigid severity against such tendencies
there is blended a tender compassion for the erring, a reasonable and kindly appreciation of the weakness of the new convert.

Professor Sabatier (l' Apotre Paul) says of the Epistle: "The style does not sustain the thought; it is the thought which sustains the style, giving to it its force, its life, its
beauty. Thought presses on, overcharged, breathless and hurried, dragging the words after it. Unfinished phrases, daring omissions, parentheses which leave us out of
sight and out of breath, rabbinical subtleties, audacious paradoxes, vehement apostrophes, - pour in like surging billows. Mere words in their ordinary meaning are
insufficient to sustain this overwhelming plenitude of thought and feeling. Every phrase is obliged, so to speak, to bear a double and triple burden."

The authenticity of the letter is generally conceded. 40

COMMENTARIES ON GALATIANS

ENGLISH

J. B. Lightfoot, 10th ed., 1890: B. Jowett, Epistles of St. Paul to the Thessalonians, Galatians, and Romans, 3rd ed., 1894. The essays are interesting and suggestive.
C. J. Ellicott, Critical and Grammatical Commentary on St. Paul's Epistle to the Galatians. J. Eadie, Commentary on the Greek Text of the Epistle of Paul to the
Galatians, 1869. Of a more popular character, J. A. Beet, Commentary on Galatians, 3rd ed. Philip Schaff in Schaff's Popular Commentary.

GERMAN

F. Sieffert, Der Brief an die Galater, Mey., 8 Aufl., 1894. R. A. Lipsius, "Der Brief an die Galater," in the Hand-Commentar, by Holtzmann, Lipsius, Schmiedel, and
Von Soden.

For discussions of the Geographical question. see W. M. Ramsay, The Church in the Roman Empire before A. D. 170: Lightfoot in Commentary: Sieffert and Lipsius
in Commentaries; E. Schurer, "Was ist unter Galati>a in der Uberschrift des Galaterbriefs zu verstehen?" Jahrbucher fur protestantische Theologie, 1892, 460 ff.: C.
Weizsacker, Das apostolische Zeitalter der christlichen Kirche. Translation from 2nd ed. by J. Millar, 1894: W. M. Ramsay's articles on "Galatia" and "Galatia, Regions
of," in Hastings' Dictionary of the Bible, Volume II., 1899: A. C. McGiffert, The Apostolic Age, 1897.

CHAPTER 1

1 - 5. The usual form of salutation is expanded by additions which answer to the occasion of the letter, and foreshadow its principal thoughts.

1.Copyright (c)This
   An apostle. 2005-2009,      Infobase
                    title is prefixed    Media Corp.
                                      to Romans,                                                                                                   Page
                                                 1st and 2nd Corinthians, Ephesians, Colossians. Here with special emphasis, because Paul's apostleship had20
                                                                                                                                                           been/ 632
challenged.
CHAPTER 1

1 - 5. The usual form of salutation is expanded by additions which answer to the occasion of the letter, and foreshadow its principal thoughts.

1. An apostle. This title is prefixed to Romans, 1st and 2nd Corinthians, Ephesians, Colossians. Here with special emphasis, because Paul's apostleship had been
challenged.

Of men - by man (ajp' ajnqrw>pwn dij ajnqrw>pou). Better, from men - through man or a man. In contradiction of the assertion that he was not directly commissioned
by Jesus Christ, like the twelve, but only by human authority. From men, as authorising the office; through man, as issuing the call to the person. He thus distinguishes
himself from false apostles who did not derive their commissions from God, and ranks himself with the twelve. Man does not point to any individual, but is in antithesis
to Jesus Christ, or may be taken as = any man.

By Jesus Christ. See Acts 11:4-6; 1 Corinthians 11:1.

And God the Father. The genitive, governed by the preceding dia by or through. The idea is the same as an apostle by the will of God: 1 Corinthians 1:1; 2 Corinthians
1:1; Ephesians 1:1. Dia is used of secondary agency, as Matthew 1:22; 11:2; Luke 1:70; Acts 1:16; Hebrews 1:2. But we find diamatov qeou~ by the will of God,
Romans 15:32; 1 Corinthians 1:1; 2 Corinthians 1:1 etc., and dia by God, Galatians 4:7. Also dij ou= (God), 1 Corinthians 1:9; Hebrews 2:10.

Who raised him from the dead (tou~ ejgei>rantov aujto). It was the risen Christ who made Paul an apostle. For resurrection the N.T. uses ejgei>rein to raise up;
ejxegei>rein to raise out of; e]gersiv raising or rising; ajnista>nai to raise up; ajna>stasiv and ejxana>stasiv raising up and raising up out of. With nekro dead are the
following combinations: ejgei>rein ajpo (never ajpo) to raise from the dead; ejg. ejk nek. or tw~n nek. to raise out of the dead; ajnasth>sai to raise, ajnasth~nai to be
raised or to rise ejk. nek. (never ajpo); ajna>st. ejk. nek.; or tw~n nek. resurrection of the dead; ajna>st. ejk. nek.; ejxana>stasiv ejk. nek rising or resurrection out of
the dead or from among. It is impossible to draw nice distinctions between these phrases. 41

2. Brethren - with me. The circle of Paul's colleagues or more intimate friends. Comp. Philippians 4:21, 22 where the brethren with me are distinguished from all the
saints - the church members generally.

Unto the churches of Galatia. See Introduction. This is a circular letter to several congregations. Note the omission of the commendatory words added to the addresses
in the two Thessalonian and first Corinthian letters.

3. Grace to you, etc. See on 1 Thessalonians 1:1. He will not withhold the wish for the divine grace and peace even from those whom he is about to upbraid.

4. Gave himself for our sins. Comp. Matthew 20:28; Ephesians 5:25; 1 Timothy 2:6; Titus 2:14. Purposely added with reference to the Galatians' falling back on the
works of the law as the ground of acceptance with God. For or with reference to sins (peri) expresses the general relation of Christ's mission to sin. The special
relation, to atone for, to destroy, to save and sanctify its victims, is expressed by uJpe on behalf of. The general preposition, however, may include the special

Out of this present evil world (ejk tou~ aijw~nov tou~ ejnestw~tov ponhrou~). Lit. out of the world, the present (world which is) evil. For aijw>n age or period, see
John 1:9 and additional note on 2 Thessalonians 1:9. Here it has an ethical sense, the course and current of this world's affairs as corrupted by sin. Comp. 2 Corinthians
4:4. s~tov, present, as contrasted with the world to come. Elsewhere we have oJ nu~n aijw>n the now world (1 Timothy 6:17); oJ aijw the period of this world
(Ephesians 2:2); oJ aijw this world or age (Romans 7:2). s~tov, not impending, as some expositors, - the period of wickedness and suffering preceding the parousia (2
Thessalonians 2:3), which would imply a limitation of Christ's atoning work to that period. Comp. 2 Thessalonians 2:2; 2 Timothy 3:1; 1 Corinthians 7:26. The sense of
present as related to future is clear in Romans 8:38; 1 Corinthians 3:22; Hebrew 9:9. For the evil character of the present world as conceived by Paul, see Romans
12:2; 1 Corinthians 2:6; 2 Corinthians 4:4; Ephesians 2:2.

5. To whom be glory, etc. For similar doxologies see Romans 9:5; 11:36; 16:27; Ephesians 3:21; 1 Timothy 1:17.

Forever and ever (eijv tounwn). Lit. unto the ages of the ages. See additional note on 2 Thessalonians 1:9 and comp. Romans 16:27; Philippians 4:20; 1 Timothy 1:17;
2 Timothy 4:18. Often in Revelation. In LXX. habitually in the singular: see Psalms 88:29; 110:3, 30. In the doxology the whole period of duration is conceived as a
succession of cycles.

6. I marvel (qauma>zw). Often by Greek orators of surprise as something reprehensible. So in New Testament Mark 6:6; John 7:21; Luke 11:38; John 4:27.

So soon (ou[twv tace>wv). Better, so quickly. Paul does not mean so soon after a particular event, as their conversion, or his last visit, or the entry of the false
teachers, - but refers to the rapidity of their apostasy; tace>wv being used absolutely as always.

Removed (metati>qesqe). A.V. misses the sense of the middle voice, removing or transferring yourselves, and also the force of the continuous present, are removing or
going over, indicating an apostasy not consummated but in progress. The verb is used in Class. of altering a treaty, changing an opinion, desertion from an army. For
other applications see Acts 7:16; Hebrews 7:12; 11:5. Comp. LXX, Deuteronomy 27:17; Proverbs 23:10; Isaiah 29:17. Lightfoot renders are turning renegades.

Him that called (tou~ kale>santov). God. Not neuter and referring to the gospel. Calling, in the writings of the apostles, is habitually represented as God's work. See
Romans 8:30; 9:11; 1 Corinthians 1:9; Galatians 1:15; 1 Thessalonians 2:12; 1 Peter 1:15; 2:9; 2 Peter 1:3.

Into the grace (ejn ca>riti). Into is wrong. It should be by.

Another gospel (e[teron). Rather a different, another sort of gospel. See Matthew 6:24; Luke 16:7; 18:10. In illustration of the differences between a]llov another and e
[terov different, see 1 Corinthians 12:8-10; 15:40; 2 Corinthians 11:4; Romans 8:23.

7. Another (a]llo). A different gospel is not another gospel. There is but one gospel.

But (eij mh). Rev. only. As if he had said, "there is no other gospel, but there are some who trouble you with a different kind of teaching which they offer as a gospel."

Some that trouble (oiJ tara>ssontev). The article with the participle marks these persons as characteristically troublesome - the troublers. Comp. Luke 18:9 of those
who were characteristically self-righteous. For trouble in the sense of disturbing faith and unsettling principle, see Galatians 5:10; Acts 15:24. Not necessarily, as
Lightfoot, raising seditions.

8. We. See on 1 Thessalonians 1:2.

Angel from (c)
Copyright  heaven (a]ggelovInfobase
               2005-2009,    ejx oujranou~). The phrase only here. "Angels in heaven or the heavens," Matthew 22:30; Mark 12:25; 13:32. "AngelsPage
                                      Media Corp.                                                                                               of the heavens,"
                                                                                                                                                       21 / 632
Matthew 24:36.

Other than that (par' o{). Roman Catholic interpreters insist that par' should be rendered contrary to, though the Vulg. gives praeterquam besides. Some Protestant
Lightfoot, raising seditions.

8. We. See on 1 Thessalonians 1:2.

Angel from heaven (a]ggelov ejx oujranou~). The phrase only here. "Angels in heaven or the heavens," Matthew 22:30; Mark 12:25; 13:32. "Angels of the heavens,"
Matthew 24:36.

Other than that (par' o{). Roman Catholic interpreters insist that par' should be rendered contrary to, though the Vulg. gives praeterquam besides. Some Protestant
interpreters insist on besides as being against supplementing the gospel with traditions. The explanation is found in the previous words, a different gospel. Any gospel
which is different from the one gospel, is both beside and contrary to.

Accursed (ajna>qema). See on Romans 9:3 and offerings, Luke 21:5. Comp. kata>ra, curse and ejpikata>ratov cursed, Galatians 3:13. In LXX. always curse, except
Leviticus 27:28 and the apocryphal books, where it is always gift or offering. By Paul always curse: see Romans 9:3; 1 Corinthians 12:3; 16:22. The sense of
excommunication, introduces by patristic writers, does not appear in New Testament.

9. As we said before (wJv proeirh>kamen). Comp. 2 Corinthians 13:2; Philippians 3:18. Not to be referred to the preceding verse, since the compound verb would be
too strong, and now in the following clause points to an earlier time, a previous visit. Comp. Galatians 5:21; 2 Corinthians 8:2; 1 Thessalonians 4:6.

10. For do I now persuade (a]rti ga pei>qw). For introduces a justification of the severe language just used. The emphasis is on now, which answers to now in verse 9.
I have been charged with conciliating men. Does this anathema of mine look like it? Is it a time for conciliatory words now, when Judaising emissaries are troubling you
(verse 7) and persuading you to forsake the true gospel? Persuade signifies conciliate, seek to win over.

Or God. Persuade or conciliate God is an awkward phrase; but the expression is condensed, and persuade is carried forward from the previous clause. This is not
uncommon in Paul's style: See Philemon 1:5; Ephesians 1:15; Philippians 2:6 where morfh form, applied to God, is probably the result of morfhlou form of a servant
(verse 7) on which the main stress of the thought lies.

11. I certify (gnwri>zw). Or, I make known. Certify, even in older English, is to assure or attest, which is too strong for gnwri>zein to make known or declare. This,
which in the New Testament is the universal meaning of gnwri>zein, and the prevailing sense in LXX, is extremely rare in Class., where the usual sense is to become
acquainted with. For the formula see on 1 Thessalonians 4:13.

After man (kata). According to any human standard. The phrase only in Paul. See Romans 3:5; 1 Corinthians 3:3; 9:8; 15:32. Katapouv according to men, 1 Peter 4:6.

12. Of man (parapou). Better, from man. Para from emphasises the idea of transmission, and marks the connection between giver and receiver. Comp. 1 Thessalonians
2:13; 4:1; 2 Timothy 3:14; Acts 10:22. In the Gospels and Acts paralamba>nein usually means to take, in the sense of causing to accompany, as Matthew 4:5; 17:1;
Mark 4:36 etc. Scarcely ever in the sense of receive: see Mark 7:4. In Paul only in the sense of receive, and only with para, with the single exception of 1 Corinthians
11:23 (ajpo). The simple lamba>nw usually with para, but with ajpo, 1 John 2:27; 3:22.

By the revelation of Jesus Christ (dij ajpokalu>yewv x~ Cristou~). Not, by Jesus Christ being revealed to me, but, I received the gospel by Jesus Christ's revealing it to
me. The subject of the revelation is the gospel, not Christ. Christ was the revealer. Rev. (it came to me) through revelation of Jesus Christ.

13. Conversation (ajnastrofh>n). Better, manner of life. See on 1 Peter 1:15.

In the Jews' religion (ejn tw|~ x`smw|~). Only here and verse 14. Lit. in Judaism. It signifies his national religious condition. In LXX, 2 Macc. ii. 21; viii. 2; xiv. 38; 4
Macc. iv. 26.

Beyond measure (kaq' uJperbolh). P . Lit. according to excess. The noun primarily means a casting beyond, thence superiority, excellency. See 2 Corinthians 4:7, 17.
It is transliterated in hyperbole. For similar phrases comp. 1 Corinthians 2:1; Acts 19:20; 3:17; 25:23.

Wasted (ejpo>rqoun). Better, laid waste. In Class. applied not only to things - cities, walls, fields, etc. - but also to persons. So Acts 9:21.

14. Profited (proe>kopton). Better, advanced. See on is far spent, Romans 13:12. Paul means that he outstripped his Jewish contemporaries in distinctively Jewish
culture, zeal, and activity. Comp. Philippians 3:4-6.

Equals (sunhlikiw>tav). N.T.o. The A.V. is indefinite. The meaning is equals in age. So Rev., of mine own age.

Nation (ge>nei). Race. Not sect of the Pharisees. Comp. Philippians 3:5; 2 Corinthians 11:26; Romans 9:3.

Zealous (zhlwth). Lit. a zealot. The extreme party of the Pharisees called themselves "zealots of the law"; "zealots of God." See on Simon the Canaanite, Mark 3:18.
Paul describes himself under this name in his speech on the stairs, Acts 22:3. Comp. Philippians 3:5, 6.

Traditions (parado>sewn). The Pharisaic traditions which had been engrafted on the law. See Matthew 15:2, 6; Mark 7:3, 13 and on 2 Thessalonians 2:15.

15. It pleased (eujdo>khsen). See on eujdoki>a good pleasure, 1 Thessalonians 1:11.

Separated (ajfori>sav). Set apart: designated. See on Romans 1:1 and declared, Romans 1:4. The A.V. wrongly lends itself to the sense of the physical separation of
the child from the mother.

From my mother's womb (ejk koili>av mhtro>v mou). Before I was born. Others, from the time of my birth. A few passages in LXX. go to sustain the former view:
Judges 16:17; Isaiah 64:2, 24; 66:1, 5. That view is also favored by those instances in which a child's destiny is clearly fixed by God before birth, as Samson, Judges
16:17; comp. 13:5, 7; John the Baptist, Luke 1:15. See also Matthew 19:12. The usage of ejk as marking a temporal starting point is familiar. See John 6:66; 9:1; Acts
9:33; 24:10.

Called (kale>sav). See on Romans 4:17. Referring to Paul's call into the kingdom and service of Christ. It need not be limited to his experience at Damascus, but may
include the entire chain of divine influences which led to his conversion and apostleship. He calls himself klhtostolov an apostle by call, Romans 1:1; 1 Corinthians 1:1.

16. To reveal his Son in me (ajpokalu>yai to). In N.T. ajpokalu>ptein to reveal is habitually used with the simple dative of the subject of the revelation, as Luke 10:21.
Once with eijv unto, Romans 8:18: with ejn in of the sphere in which the revelation takes place, only here, unless Romans 1:17 be so explained; but there ejn is
probably
 Copyright instrumental. Render
              (c) 2005-2009,      ejn hereMedia
                               Infobase   by the Corp.
                                                 simple in: in my spirit, according to the familiar N.T. idea of God revealing himself, living and working Page
                                                                                                                                                           in man's22
                                                                                                                                                                    inner
                                                                                                                                                                       / 632
personality. See, for instance, Romans 1:19, 5; 8:10, 11; 1 Corinthians 3:16; 14:25; 2 Corinthians 4:6; 1 John 2:5, 14 etc. Lightfoot explains, to reveal his Son by or
through me to others. But apart from the doubtful use of ejn, this introduces prematurely the thought of Paul's influence in his subsequent ministry. He is speaking of the
initial stages of his experience.
include the entire chain of divine influences which led to his conversion and apostleship. He calls himself klhtostolov an apostle by call, Romans 1:1; 1 Corinthians 1:1.

16. To reveal his Son in me (ajpokalu>yai to). In N.T. ajpokalu>ptein to reveal is habitually used with the simple dative of the subject of the revelation, as Luke 10:21.
Once with eijv unto, Romans 8:18: with ejn in of the sphere in which the revelation takes place, only here, unless Romans 1:17 be so explained; but there ejn is
probably instrumental. Render ejn here by the simple in: in my spirit, according to the familiar N.T. idea of God revealing himself, living and working in man's inner
personality. See, for instance, Romans 1:19, 5; 8:10, 11; 1 Corinthians 3:16; 14:25; 2 Corinthians 4:6; 1 John 2:5, 14 etc. Lightfoot explains, to reveal his Son by or
through me to others. But apart from the doubtful use of ejn, this introduces prematurely the thought of Paul's influence in his subsequent ministry. He is speaking of the
initial stages of his experience.

Immediately (eujqe>wv). Connect only with I conferred not, etc. Not with the whole sentence down to Arabia. Paul is emphasising the fact that he did not receive his
commission from men. As soon as God revealed his Son in me, I threw aside all human counsel.

Conferred (prosane>qemhn). Po. and only in Galatians. Rare in Class. The verb ajnatiqe>nai means to lay upon; hence intrust to. Middle voice, to intrust one's self to;
to impart or communicate to another. The compounded preposition pro implies more than direction; rather communication or relation with, according to a frequent use
of pro. The whole compound then, is to put one's self into communication with. Wetstein gives an example from Diodorus, De Alexandro, 17:116, where the word is
used of consulting soothsayers.

Flesh and blood. Always in N.T. with a suggestion of human weakness or ignorance. See Matthew 16:17; 1 Corinthians 15:50; Ephesians 6:12.

17. Went I up (ajnh~lqon). Comp. verse 18. Only in this chapter, and John 6:3. More commonly ajnabai>nein, often of the journey to Jerusalem, probably in the
conventional sense in which Englishmen speak of going up to London, no matter from what point. See Matthew 20:17; Mark 10:32; John 2:13; Acts 11:2. In Acts
18:22 the verb is used absolutely of going to Jerusalem. The reading ajph~lqon I went away had strong support, and is adopted by Weiss. In that case the meaning
would be went away to Jerusalem from where I then was.

Apostles before me. In point of seniority. Comp. Romans 16:7.

Arabia. It is entirely impossible to decide what Paul means by this term, since the word was so loosely used and so variously applied. Many think the Sinaitic peninsula
is meant (Stanley, Farrar, Matheson, Lightfoot). Others, the district of Auranitis near Damascus (Lipsius, Conybeare and Howson, Lewin, McGiffert). Others again the
district of Arabia Petraea.

18. To see (iJstorh~sai). N.T.o.

1. To inquire into:

2. to find out by inquiring:

3. to gain knowledge by visiting; to become personally acquainted with.

In LXX, only 1 Esd. 1:33, 42, to relate, to record. Often in Class. The word here indicates that Paul went, not to obtain instruction, but to form acquaintance with
Peter.

Cephas. See on Matthew 16:18; John 1:42; 1 Corinthians 1:12.

19. Save James (eij mh). With the usual exceptive sense. I saw none save James. Not, I saw none other of the apostles, but I saw James. James is counted as an
apostle, though not reckoned among the twelve. For Paul's use of "apostle," see on 1 Thessalonians 1:1 and comp. 1 Corinthians 15:4-7.

The Lord's brother. Added in order to distinguish him from James the son of Zebedee (Matthew 4:21; 10:2; Mark 10:35), who was still living, and from James the son
of Alphaeus (Matthew 10:3). 42 The Lord's brother means that James was a son of Joseph and Mary. This view is known as the Helvidian theory, from Helvidius, a
layman of Rome, who wrote, about 380, a book against mariolatry and ascetic celibacy. The explanations which differ from that of Helvidius have grown, largely, out
of the desire to maintain the perpetual virginity of Mary. Jerome has given his name to a theory known as the Hieronymian put forth in reply to Helvidius, about 383,
according to which the brethren of the Lord were the sons of his mother's sister, Mary the wife of Alphaeus or Clopas, and therefore Jesus' cousins. A third view bears
the name of Epiphanius, Bishop of Salamis in Cyprus (ob. 404), and is that the Lord's brothers were sons of Joseph by a former wife. 43

20. I lie not. Comp. Romans 9:1; 2 Corinthians 11:31; 1 Timothy 2:7.

21. Regions (kli>mata). Po. Comp. Romans 15:23; 2 Corinthians 11:10. Kli`ma, originally an inclination or slope of ground: the supposed slope of the earth from the
equator to the pole. The ancient geographers ran imaginary parallel lines from the equator toward the pole, and the spaces or zones or regions between these lines,
viewed in their slope or inclination toward the pole, were kli>mata. The word came to signify the temperature of these zones, hence our climate. In Chaucer's treatise
on the Astrolabe, chapter 39 is headed "Description of the Meridional Lyne, of Longitudes and Latitudes of Cities and Towns from on to another of Clymatz." He says:
"The longitude of a clymat is a lyne imagined fro est to west, y-lyke distant by-twene them alle. The latitude of a clymat is a lyne imagined fro north to south the space of
the erthe, fro the byginning of the firste clymat unto the verrey ende of the same clymat, even directe agayns the pole artik." In poetical language, "climes" is used for
regions of the earth, as Milton:

"Whatever clime the sun's bright circle warms."

Syria and Cilicia. Syria, in the narrower sense, of the district of which Antioch was the capital: not the whole Roman province of Syria, including Galilee and Judaea.
Matthew 4:24; Luke 2:2; Acts 20:3. This district was the scene of Paul's first apostolic work among the Gentiles. Cilicia was the southeasterly province of Asia Minor,
directly adjoining Syria, from which it was separated by Mt. Pierius and the range of Amanus. It was bordered by the Mediterranean on the south. It was Paul's native
province, and its capital was Tarsus, Paul's birthplace.

22. Was unknown (h]mhn ajgnoou>menov). Better, was still unknown, the imperfect denoting that he remained unknown during his stay in Syria and Cilicia.

Of Judaea. The province, as distinguished from Jerusalem, where he must have been known as the persecutor of the church. See Acts 9:1, 2.

Which were in Christ. See on 1 Thessalonians 2:14.

23. They had heard (ajkou>ontev h=san). Correlative with I was unknown, verse 22. Note the periphrasis of the participle with the substantive verb, expressing
duration.
 CopyrightThey
            (c) were hearingInfobase
                2005-2009,   all the time that ICorp.
                                        Media   was thus unknown to them in person.                                                               Page 23 / 632
The faith. See on Acts 6:7 and comp. 2 Thessalonians 3:2. The subjective conception of faith as trustful and assured acceptance of Jesus Christ as Savior, tends to
become objective, so that the subjective principle is sometimes regarded objectively. This is very striking in the Pastoral Epistles.
Which were in Christ. See on 1 Thessalonians 2:14.

23. They had heard (ajkou>ontev h=san). Correlative with I was unknown, verse 22. Note the periphrasis of the participle with the substantive verb, expressing
duration. They were hearing all the time that I was thus unknown to them in person.

The faith. See on Acts 6:7 and comp. 2 Thessalonians 3:2. The subjective conception of faith as trustful and assured acceptance of Jesus Christ as Savior, tends to
become objective, so that the subjective principle is sometimes regarded objectively. This is very striking in the Pastoral Epistles.

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

CHAPTER 2

1. Fourteen years after (diarwn ejtw~n). Rev. after the space of fourteen years. Comp. dij ejtw~n pleio>nwn after several years, Acts 24:17; dij hJmerw~n after
(some) days, Mark 2:1. Dia means after, that is, a given number of years being interposed between two points of time. Not, in the course of (Rev. marg.).

2. By revelation (kataluyin). It was specially and divinely revealed to me that I should go. In what way, he does not state.

Communicated (ajneqe>mhn). Only here and Acts 25:14.'Ana> up, tiqe>nai to set. To set up a thing for the consideration of others: to lay it before them.

Unto them (aujtoi~v). The Christians of Jerusalem generally.

Privately (kat' ijdi>an). The general communication to the Jerusalem Christians was accompanied by a private consultation with the leaders. Not that a different subject
was discussed in private, but that the discussion was deeper and more detailed than would have befitted the whole body of Christians.

To them which were of reputation (toi~v dokou~sin). Lit. to those who seem; are reputed. Men of recognized position, James, Cephas, John. Not his adversaries who
were adherents of these three. It is not to be supposed that he would submit his gospel to such. The expression is therefore not used ironically. Paul recognizes the
honorable position of the three and their rightful claim to respect. The repetition of the phrase (55:6, 9) may point to a favorite expression of his opponents in
commending these leaders to Paul as models for his preaching; hardly (as Lightfoot) to the contrast between the estimation in which they were held and the actual
services which they rendered to him. He chooses this expression because the matter at stake was his recognition by the earlier apostles, and any ironical designation
would be out of place. 44

Lest by any means I should run or had run in vain. Better, should be running. Comp. Philippians 2: 16. This is sometimes explained as implying a misgiving on Paul's
part as to the soundness of his own teaching, which he desired to have set at rest by the decision of the principal apostles. On this explanation mh> pwv will be
rendered lest in some way or other. But such a misgiving is contrary to Paul's habitual attitude of settled conviction respecting that gospel which he had received by
revelation, and in the preaching of which he had been confirmed by experience. In consulting the Christians at Jerusalem Paul had principally in view the formal
indorsement of his work by the church and its leaders. Their formal declaration that he had not been running in vain would materially aid him in his mission. Mh> pwv is
therefore to be taken as marking an indirect question, whether - not possibly; and the sense of the whole passage is as follows: "I laid before them that gospel which I
preach to the Gentiles, that they might examine and settle for themselves the question whether I am not possibly running or had run in vain." The investigation was to be
for their satisfaction, not for Paul's. 45 Run (tre>cein) is a favorite metaphor with Paul. See Romans 9:16; 1 Corinthians 9:24, 26; Galatians 5:7; Philippians 2:16; 3:13,
14.

3. Neither (oujde). More correctly, not even. So far were they from pronouncing my labor in vain, that not even Titus was compelled to be circumcised, although he
was a Greek. Though approving Paul's preaching, the apostles might, for the sake of conciliation, have insisted on the circumcision of his Gentile companion.

Being a Greek (%Ellhn w]n). Or, although he was a Greek. Const. closely with su with me. It was a bold proceeding for Paul to take an uncircumcised Gentile with him
to the conference at Jerusalem.

Was compelled to be circumcised (hjnagka>sqh peritmhqh~nai). That is. no constraint was applied by the Jerusalem church and its authorities for the circumcision of
Titus. The statement is not that such an attempt was pressed but successfully resisted, but that circumcision was not insisted on by the church. The pressure in that
direction came from "the false brethren" described in the next verse.

4. The false brethren (toulfouv). Only here and 2 Corinthians 11:26. Christians in name only; Judaisers; anti-Paulinists. The article marks them as a well known class.

Unawares brought in (pareisa>ktouv). N.T.o. Lit. brought in by the side, and so insidiously, illegally. Vulg. subintroductos. oLXX. Strabo (17:1) uses it as an epithet of
Ptolemy, "the sneak." Comp. pareisa>xousin shall privily bring in, 2 Peter 2:1; and pareisedu>hsan crept in privily, Jude 1:4. Brought in, not from Jerusalem into the
church at Antioch, nor into the Pauline churches generally, but into the Christian brotherhood to which they did not rightfully belong.

Who (oi[tinev). The double relative introduces the explanation of the two preceding epithets: false brethren, privily brought in, since they came in privily to spy out our
liberty.

Came in privily (pareish~lqon). Lit. came in beside. Only here and Romans 5:20 where it implies nothing evil or secret, but merely something subsidiary. The aorist has
a pluperfect sense, indication the earlier intrusion of these persons into the Christian community.

To spy out (kataskoph~sai). N.T.o. In LXX, of spying out a territory, 2 Samuel 10:3; 1 Chronicles 19:3.

Liberty (ejleuqeri>an). Freedom from Mosaism through justification by faith.

Bring us into bondage (katadoulw>sousin). Only here and 2 Corinthians 11:20. Bring us into subjection to Jewish ordinances. The compound verb indicates abject
subjection.

5. We gave place by subjection (ei]xamen th|~ uJpotagh|~). We, Paul and Barnabas. Gave place or yielded, N.T. o By the subjection which was demanded of us. The
noun only in Paul and the Pastorals, and always in the sense of self-subjection. Comp. 2 Corinthians 9:13; 1 Timothy 2:11; 3:4.

6. Render the passage as follows: "But to be something from (at the hands of) those who were of repute, whatever they were, matters nothing to me (God accepteth
not man's person), for those who were of repute imparted nothing to me."

To be something (ei+nai> ti). Comp. Galatians 11:3; Acts 5:36; 2 Corinthians 12:11. To be in good standing as an evangelist or apostle, approved and commissioned
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                    Page 24 / 632
by high authorities.

From those who were of repute (ajpontwn). From, at the hands of; as receiving my indorsement or commission from them. Comp. chapter 1:1. Of repute, see on verse
6. Render the passage as follows: "But to be something from (at the hands of) those who were of repute, whatever they were, matters nothing to me (God accepteth
not man's person), for those who were of repute imparted nothing to me."

To be something (ei+nai> ti). Comp. Galatians 11:3; Acts 5:36; 2 Corinthians 12:11. To be in good standing as an evangelist or apostle, approved and commissioned
by high authorities.

From those who were of repute (ajpontwn). From, at the hands of; as receiving my indorsement or commission from them. Comp. chapter 1:1. Of repute, see on verse
2.

Whatsoever they were (oJpoi~oi pote). Pote> in N.T. is invariably temporal, and points here to the preeminence which these apostles had formerly, up to the time of
Paul's visit, enjoyed, because of their personal connection with Jesus. 46

Maketh no matter to me (oujde>n moi diafe>rei). Paul does not say, as A.V. and Rev., that the standing and repute of the apostles were matters of indifference to him,
but that he was indifferent about receiving his commission from them as recognized dignitaries of the church. The construction is: "To be something (ei+nai> ti) at the
hands of (ajpo) those who were of repute matters nothing to me."

God accepteth no man's person. Or more strictly, accepteth not the person of man. Parenthitical. Lamba>nein pro>swpon to receive or accept the face is a Hebraism.
See on James 2:1. In O.T. both in a good and a bad sense; to be gracious, and to show favor from personal or partisan motives. In N.T. only here and Luke 20:21
both in a bad sense. Similar Hebraistic expressions are ble>pein eijv pro>swpon to look at the face, Matthew 22:16: qauma>zein pro>swpa to admire the
countenances, Jude 1:16: kauca~sqai ejn prosw>pw| to glory in the face, 2 Corinthians 5:12.

For - to me. Explaining the previous statement. To be of consequence because commissioned by those in repute matters nothing to me (God accepteth not man's
person), for although they might have asserted their high repute and authority to others, to me they did not, as shown by their imposing on me no new requirements.

In conference added nothing (oujdeqento). In conference is an attempt to conform the sense to Galatians 1:16. The verb without the accusative, as there, means to
confer with. Here, with the accusative, the meaning is laid upon or imposed on. Rend. therefore, imposed nothing on me. They imposed on me no new (pro additional)
requirements; no conditions or limitations of my missionary work. 47

7. The gospel of the uncircumcision (tolion th~v ajkrobusti>av). The phrase only here in N.T. The gospel which was to be preached to the uncircumcised - the
Gentiles. Lightfoot aptly says: "It denotes a distinction of sphere, and not a difference of type."

8. He that wrought effectually (oJ ejnergh>sav). See on 1 Thessalonians 2:13. Rev. omits effectually, but it is fairly implied in the verb. 48 Comp. 1 Corinthians 12:6;
Philippians 2:13; Colossians 1:29. The reference is to God, not to Christ.

In Peter (Pe>trw|). Better, for Peter. In Peter would be ejn Pe>trw|.

Unto the apostleship (eijv). Not merely with reference to the apostleship, but with the design of making him an apostle. Comp. 2 Corinthians 2:12; Colossians 1:29.
Observe how Paul puts himself on an equality with Peter.

Unto the Gentiles (eijv ta). To make me an apostle to the Gentiles.

9. Who seemed to be pillars (oiJ dokou~ntev stu>loi ei+nai). Better, who are in repute as pillars. The metaphor of pillars, applied to the great representatives and
supporters of an institution, is old, and common in all languages. 49

The grace (thrin). Including all the manifestations of divine grace in Paul - his mission, special endowment, success in preaching the gospel - all showing that he was
worthy of their fellowship. He is careful to speak of it as a gift of God, doqei~san.

They gave the right hands of fellowship (dexiaav). The phrase only here in N.T. A token of alliance in the apostolic office of preaching and teaching. The giving of the
right hand in pledge was not a distinctively Jewish custom. It appears as early as Homer. Deissmann cites an inscription from Pergamum, 98 B. C., in which the
Pergamenes offer to adjust the strife between Sardes and Ephesus, and send a mediator dou~nai tallusin to give hands for a treaty. See dexia or dexianai 1 Macc. vi.
58; xi. 50, 62; 2 Macc. xi. 26; xii. 11; xiii. 22; and dex. lamba>nein to receive right hand or hands, 1 Macc. xi. 66; xiii. 50; 2 Macc. xii. 12; xiv. 19. 50 The custom
prevailed among the Persians, from whom it may have passed to the Jews. See Joseph. Antiq. 18:9, 3. Images of right hands clasped were sometimes exchanged in
token of friendship (see Xen. Anab. 2:4, 1). Tacitus (Hist. 1:54) says: "The state of the Lingones had sent, according to an ancient institution, right hands, as gifts to the
legions, a signal token of good will." On Roman coins often appear two hands joined, with various inscriptions, as Exercituum Fides; Concordia; Consensus. To give
the hand in confirmation of a promise occurs Ezekiel 10:19. In Isaiah 62:8 God swears by his right hand.

10. Only. With only this stipulation.

We should remember (mnhmoneu>wmen). The only instance in N.T. of this verb in the sense of beneficent care. No instance in LXX. In Psalms 9:12 there is the
thought but not the word.

The poor (tw~n ptwcw~n). The poor Christians of Palestine. Comp. Acts 24:17; Romans 15:26, 27; 1 Corinthians 16:3; 2 Corinthians 9:1. For the word, see on
Matthew 5:3. In LXX ordinarily of those who are oppressors, or of those who are quiet in contrast with the lawless.

The same which (o{ aujto). Lit. which, this very thing. The expression is peculiarly emphatic, and brings out the contrast between Judaising hostility and Paul's spirit of
loving zeal. Rev. which very thing.

11. To the face (kataswpon). As Acts 3:13. The meaning is expressed in the familiar phrase faced him down. It is, however, rarely as strong as this in N.T. Rather
before the face, or in the face of, meaning simply in the sight or presence of (Luke 2:31), or according to appearance (2 Corinthians 1:7). The explanation that Paul
withstood Peter only in appearance or semblance (so Jerome, Chrysostom, Theodoret, and other Fathers) is one of the curiosities of exegesis, and was probably
adopted out of misplaced consideration for the prestige of Peter.

He was to be blamed (kategnwsme>nov h+n). A.V. is wrong. Rev. correctly, he stood condemned. Not by the body of Christians at Antioch; rather his act was its
own condemnation.

12. Did eat with (sunh>sqien). A.V. misses the force of the imperfect, marking Peter's custom. Not only at church feasts, but at ordinary meals, in defiance of the
Pharisaic that this prohibition was not binding (Acts 10:28; 11:8, 9), and had defended that position in the apostolic conference (Acts 15:7 ff.).
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 25 / 632
Withdrew and separated himself (uJpe>stellen kairizen eJauto>n). Or, began to withdraw, etc. ~>llein only here in Paul. It means, originally, to draw in or contract.
Thus of furling sails, closing the fingers. Middle voice, to draw or shrink back from through fear. Hence, to dissemble or prevaricate. There seems to be no special
reason for making it either a military metaphor, as Lightfoot, or a nautical metaphor, as Farrar. See on Acts 20:20.
own condemnation.

12. Did eat with (sunh>sqien). A.V. misses the force of the imperfect, marking Peter's custom. Not only at church feasts, but at ordinary meals, in defiance of the
Pharisaic that this prohibition was not binding (Acts 10:28; 11:8, 9), and had defended that position in the apostolic conference (Acts 15:7 ff.).

Withdrew and separated himself (uJpe>stellen kairizen eJauto>n). Or, began to withdraw, etc. ~>llein only here in Paul. It means, originally, to draw in or contract.
Thus of furling sails, closing the fingers. Middle voice, to draw or shrink back from through fear. Hence, to dissemble or prevaricate. There seems to be no special
reason for making it either a military metaphor, as Lightfoot, or a nautical metaphor, as Farrar. See on Acts 20:20.

13. Dissembled with him (sunupekri>qhsan). N.T.o. Peter's course influenced the other Jewish Christians as Antioch, who had previously followed his example in
eating with Gentiles.

Was carried away (sunaph>cqh). Lit. was carried away with them (sun). In Paul only here and Romans 12:16 on which see note. In LXX once, Exodus 14:6.

With their dissimulation (aujtw~n th|~ uJpokri>sei). Not to or over to their dissimulation. Paul uses a strong word, which is employed only in 1 Timothy 4:2. The
kindred verb uJpokri>nesqai to play a part, and the noun uJpokrith>v hypocrisy do not occur in his letters. Their act was hypocrisy, because it was a concealment of
their own more liberal conviction, and an open profession of still adhering to the narrow Pharisaic view. It was "a practical denial of their better spiritual
insight" (Wieseler). 51

14. See additional note at the end of this chapter. Walked not uprightly (ojrqopodou~sin). Lit. are not walking. N.T.o. oLXX. oClass. Lit. to be straight-footed.

Being a Jew (uJpa>rcwn). The verb means originally to begin; thence to come forth, be at hand, be in existence. It is sometimes claimed that uJpa>rcein as
distinguished from ei+nai implies an antecedent condition - being originally. That is true in some cases. 52 But, on the other hand, it sometimes denotes a present as
related to a future condition. 53 The most that can be said is that it often is found simply in the sense of to be.

Livest after the manner of Gentiles (ejqnikw~v zh|~v). qc~v, N.T.o. The force of the present livest must not be pressed. The reference is not strictly temporal, either as
referring to Peter's former intercourse with the Gentile Christians, or as indicating that he was now associating with them at table. It is rather the statement of a general
principle. If you, at whatever time, act on the principle of living according to Gentile usage. At the time of Paul's address to Peter, Peter was living after the manner of
Jews (x`kw~v).

Compellest (ajnagka>zeiv). Indirect compulsion exerted by Peter's example. Not that he directly imposed Jewish separatism on the Gentile converts.

To live as do the Jews (x`>zein). N.T.o. Once in LXX, Esth. 8:17. Also in Joseph. B. J. 2:18, 2, and Plut. Cic. 7. It is used by Ignatius, Magn. 10. Cristiani>zein to
practice Christianity occurs in Origen.

15. We, etc. Continuation of Paul's address; not the beginning of an address to the Galatians. Under we Paul includes himself, Peter, and the Jewish Christians of
Antioch, in contrast with the Gentile Christians. The Galatians were mostly Gentiles.

Who are Jews, etc. The who is wrong. Render we are Jews. The expression is concessive. We are, I grant, Jews. There is an implied emphasis on the special
prerogatives and privileges of the Jews as such. See Romans 3:1 f.; 9:1 ff.

Sinners of the Gentiles (ejx ejqnw~n aJmartwloi>). Lit. sinners taken from the Gentiles, or sprung from. Sinners, in the conventional Jewish sense; born heathen, and as
such sinners; not implying that Jews are not sinners. The Jew regarded the Gentile as impure, and styled him a dog (Matthew 15:27). See Romans 2:12; 1 Corinthians
6:1; 9:21; Ephesians 2:12; Luke 18:32; 24:7. Possibly Paul here cites the very words by which Peter sought to justify his separation from the Gentile Christians, and
takes up these words in order to draw from them an opposite conclusion. This is quite according to Paul's habit.

16. Justified (dikaiou~tai). See on Romans 3:20, 26. The meaning to declare or pronounce righteous cannot be consistently carried through Paul's writings in the
interest of a theological fiction of imputed righteousness. See, for example, Romans 4:25; 1 Corinthians 6:11; and all passages where the word is used to describe
justification by works of the law, as here, Galatians 3:11; 5:4. If one is a real righteousness, founded upon his conformity to the law. Why is the righteousness of faith
any less a real righteousness?

By the works of the law (ejx e]rgwn no>mou). Lit. out of the works, etc. Comp. Romans 3:20. Works are characteristic of a legal dispensation. Paul often puts
"works" alone as representing legal righteousness. See Romans 4:2, 6; 9:11, 32; 11:6; Ephesians 2:9.

But by faith (eja). As the Greek stands, it would read, "Is not justified by the works of the law save through faith." So, unfortunately, Rev. This would mean, as the
Romish interpreters, not through works of the law except they be done through faith in Christ, and would ascribe justification to works which grow out of faith. Paul
means that justification is by faith alone. The use of eja is to be thus explained: A man is not justified by the works of the law: (he is not justified) except by faith in Jesus
Christ. retains its exceptive force, but the exception refers only to the verb. Comp. eij mh in Matthew 12:4; Luke 4:26, 27; Galatians 1:19; Revelation 21:27.

Flesh (sa>rx). See on Romans 7:5. For no flesh see on Romans 3:20.

17. Are found (euJre>qhmen). More correctly, were found: were discovered and shown to be. See Romans 6:10; 1 Corinthians 15:15; 2 Corinthians 5:3; Philippians
2:8; 3:9.

Sinners (aJmartwloi>). Like the Gentiles, verse 15. Paul assumes that this was actually the case: that, seeking to be justified in Christ, they were found to be sinners. To
seek to be justified by Christ is an admission that there is no justification by works; that the seeker is unjustified, and therefore a sinner. The effort to attain justification
by faith in Christ develops the consciousness of sin. It compels the seeker, whether Jew or Gentile, to put himself upon the common plane of sinners. The Jew who calls
the Gentile a sinner, in seeking to be justified by faith, finds himself a sinner also. The law has failed him as a justifying agency. But Paul is careful to repudiate the false
inference from this fact, stated in what immediately follows, namely, that Christ is a minister of sin.

Minister of sin. A promoter of sin by causing us to abandon the law.

God forbid (mhnoito). See on Romans 3:4. Not a reply merely to the question "is Christ a minister of sin?" but to the whole supposition from "if while we seek." The
question is not whether Christ is in general a minister of sin, but whether he is such in the case supposed. Paul does not assume that this false inference has been drawn
by Peter or the other Jewish Christians.

20. I build again the things which I destroyed (a{ kate>lusa tau~ta pa>lin oijkodomw~). Peter, by his Christian profession, had asserted that justification was by faith
alone;  and by
 Copyright   (c)his eating withInfobase
                 2005-2009,     Gentiles had declared
                                         Media  Corp.that the Mosaic law was no longer binding upon him. He had thus, figuratively, destroyed or pulled    down26
                                                                                                                                                        Page     the/Jewish
                                                                                                                                                                      632
law as a standard of Christian faith and conduct. By his subsequent refusal to eat with Gentiles he had retracted this declaration, had asserted that the Jewish law was
still binding upon Christians, and had thus built again what he had pulled down. Building and pulling down are favorite figures with Paul. See Romans 14:20; 15:20; 1
Corinthians 8:1, 10; 10:23; 14:17; Ephesians 2:20 f. For katalu>ein destroy, see on Romans 14:20; 2 Corinthians 5:1.
by Peter or the other Jewish Christians.

20. I build again the things which I destroyed (a{ kate>lusa tau~ta pa>lin oijkodomw~). Peter, by his Christian profession, had asserted that justification was by faith
alone; and by his eating with Gentiles had declared that the Mosaic law was no longer binding upon him. He had thus, figuratively, destroyed or pulled down the Jewish
law as a standard of Christian faith and conduct. By his subsequent refusal to eat with Gentiles he had retracted this declaration, had asserted that the Jewish law was
still binding upon Christians, and had thus built again what he had pulled down. Building and pulling down are favorite figures with Paul. See Romans 14:20; 15:20; 1
Corinthians 8:1, 10; 10:23; 14:17; Ephesians 2:20 f. For katalu>ein destroy, see on Romans 14:20; 2 Corinthians 5:1.

I make myself (ejmautonw). Better, prove myself. The verb originally means to put together: thence to put one person in contact with another by way of introducing him
and bespeaking for him confidence and approval. To commend, as Romans 16:1; comp. Romans 5:8; 2 Corinthians 3:1; 4:2; 5:12. As proof, or exhibition of the true
state of a case is furnished by putting things together, the word comes to mean demonstrate, exhibit the fact, as here, Romans 3:5; 2 Corinthians 6:11.

A transgressor (paraba>thn). See on Jas. 2:11 and on para>basiv transgression, Romans 2:23. In reasserting the validity of the law for justification, which he had
denied by seeking justification by faith in Christ, he proves himself a transgressor in that denial, that pulling down.

19. For (ga). Justifying the previous thought that the reerection of the law as a standard of Christian life and a means of justification is a condemnation of the faith which
relies on Christ alone for righteousness.

I, through the law, am dead to the law (ejgwmou no>mw| ajpe>qanon). For am dead, render died. Faith in Christ created a complete and irreparable break with the
law which is described as death to the law. Comp. Romans 7:4, 6. The law itself was the instrument of this break, see next verse is emphatic. Paul appeals to his
personal experience, his decided break with the law in contrast with Peter's vacillation.

Might live unto God (qew|~ zh>sw). With death to the law a new principle of life entered. For the phrase, see Romans 6:10, 11.

20. I am crucified with Christ (Cristw|~ sunestau>rwmai). This compound verb is used by Paul only here and Romans 6:6. In the gospels, Matthew 27:44; Mark
15:32; John 19:32. The statement explains how a believer dies to the law by means of the law itself. In the crucifixion of Christ as one accursed, the demand of the law
was met (see Galatians 3:13). Ethically, a believer is crucified with Christ (Romans 6:3-11; Philippians 3:10; 1 Corinthians 15:31; 2 Corinthians 4:10), and thus the
demand of the law is fulfilled in him likewise. Paul means that, "owing to his connection with the crucified, he was like him, legally impure, and was thus an outcast from
the Jewish church." 54 He became dead to the law by the law's own act. Of course a Jew would have answered that Christ was justly crucified. He would have said:
"If you broke with the law because of your fellowship with Christ, it proved that both he and you were transgressors." But Paul is addressing Peter, who, in common
with himself, believed on Christ (verse 16).

I live; yet not I (zw~ deti ejgw>). The semicolon after live in A.V. and Rev. should be removed. Rend: and it is no longer I that live, but Christ, etc. The new life of
Christ followed his crucifixion, Romans 6:9-11. He who is crucified with Christ repeats this experience. He rises with Christ and shares his resurrection-life. The old
man is crucified with Christ, and Christ is in him as the principle of his new life, Romans 4-11. 55

I now live. Emphasis on nu~n now, since the beginning of my Christian life, with an implied contrast with the life in the flesh before he was crucified with Christ. Then,
the I was the center and impulse of life. Now, it is no longer I, but Christ in me.

By the faith of the Son of God (ejn pi>stei th|~ tou~ uiJou~ tou~ qeou~). Better, as Rev., in faith, the faith which is in the Son of God. Thus the defining and explicative
force of the article th~ after pi>stei is brought out. In faith is better than by faith, although ejn is sometimes used instrumentally. In corresponds better with ejn sarki in
the flesh. It exhibits faith as the element in which the new life is lived.

And gave himself (kaintov eJauto). Kai and has an explanatory force: loved me, and, as a proof of his love, gave himself. For parado>ntov gave, see on was delivered,
Romans 4:25.

"For God more bounteous was himself to give

To make man able to uplift himself,

Than if he only of himself had pardoned."

Dante, Paradiso, 7:115-117

For me (uJpe). See on for the ungodly, Romans 5:6.

21. Frustrate (ajqetw~). Annul or invalidate. Comp. Mark 7:9; 1 Corinthians 1:19; Galatians 3:15.

The grace of God (thrin tou~ qeou~). Ca>riv is, primarily, that which gives joy (cara>). Its higher, Christian meaning is based on the emphasis of freeness in a gift or
favor. It is the free, spontaneous, absolute loving kindness of God toward men. Hence often in contrast with the ideas of debt, law, works, sin. Sometimes for the gift of
grace, the benefaction, as 1 Corinthians 16:3; 2 Corinthians 8:6, 19; 1 Peter 1:10, 13. So here: the gracious gift of God in the offering of Christ.

Is dead (ajpe>qanen). More correctly, died; pointing to the historical incident.

In vain (dwrea). Groundlessly, without cause. See on 2 Thessalonians 3:8. The sense here is not common. It is not found in Class., and in N.T. only John 15:25. In
LXX, see Psalms 34:7, 19; 108:3; 118:161; 1 Samuel 19:5; Sir. xx. 23; xxix. 6. Comp. Ignatius, Trall. 5. Paul says: "I do not invalidate the grace of God in the offering
of Christ, as one does who seeks to reestablish the law as a means of justification; for if righteousness comes through the law, there was no occasion for Christ to die."

ADDITIONAL NOTE ON VERSES 14-21.

The course of thought in Paul's address to Peter is difficult to follow. It will help to simplify it if the reader will keep it before him that the whole passage is to be
interpreted in the light of Peter's false attitude - as a remonstrance against a particular state of things.

The line of remonstrance is as follows. If you, Peter, being a Jew, do not live as a Jew, but as a Gentile, as you did when you ate with Gentiles, why do you, by your
example in withdrawing from Gentile tables, constrain Gentile Christians to live as Jews, observing the separative ordinances of the Jewish law? This course is plainly
inconsistent.
 Copyright
Even       (c)I,2005-2009,
     you and                Infobase
                 born Jews, and       Media -Corp.
                                not Gentiles                                                                                                            Page
                                               sinners - denied the obligation of these ordinances by the act of believing on Jesus Christ. In professing        27we
                                                                                                                                                          this faith / 632
committed ourselves to the principle that no one can be justified by the works of the law.
The line of remonstrance is as follows. If you, Peter, being a Jew, do not live as a Jew, but as a Gentile, as you did when you ate with Gentiles, why do you, by your
example in withdrawing from Gentile tables, constrain Gentile Christians to live as Jews, observing the separative ordinances of the Jewish law? This course is plainly
inconsistent.

Even you and I, born Jews, and not Gentiles - sinners - denied the obligation of these ordinances by the act of believing on Jesus Christ. In professing this faith we
committed ourselves to the principle that no one can be justified by the works of the law.

But it may be said that we were in no better case by thus abandoning the law and legal righteousness, since, in the very effort to be justified through Christ, we were
shown to be sinners, and therefore in the same category with the Gentiles. Does it not then follow that Christ is proved to be a minister of sin in requiring us to abandon
the law as a means of justification?

No. God forbid. It is true that, in seeking to be justified in Christ, we stood revealed as sinners, for it was Christ who showed us that we could not be justified by the
works of the law; that all our legal strictness only left us sinners. But the inference is false that Christ is thereby shown to be a minister of sin.

For to say that Christ is a minister of sin, is to say that I, at his bidding, became a transgressor by abandoning the law, that the law is the only true standard and medium
of righteousness. If I reassert the obligation of the law after denying that obligation, I thereby assert that I transgressed in abandoning it, and that Christ, who prompted
and demanded this transgression, is a minister of sin.

But this I deny. The law is not the true standard and medium of righteousness. I did not transgress in abandoning it. Christ is not a minister of sin. For it was the law
itself which compelled me to abandon the law. The law crucified Christ and thereby declared him accursed. In virtue of my moral fellowship with Christ, I was
(ethically) crucified with him. The act of the law forced me to break with the law. Through the law I died to the law. Thus I came under a new principle of life. I no
longer live, but Christ lives in me. If I should declare that righteousness is through the law, by reasserting the obligation of the law as you, Peter, have done, I should
annul the grace of God as exhibited in the death of Christ: for in that case, Christ's death would be superfluous and useless. But I do not annul the grace of God.

CHAPTER 3

1. Foolish (ajno>htoi). See on Luke 24:25. In N.T. and LXX always in an active sense. See Luke 24:25; Romans 1:14; 1 Timothy 6:9; Titus 3:3. Nou~v is used by
Paul mainly with an ethical reference, as the faculty of moral judgment. See on Romans 7:23.'Ano>htov therefore indicates a folly which is the outgrowth of a moral
defect. Paul is not alluding to a national characteristic of the Galatians. 56

Hath bewitched (ejba>skanen). N.T.o. In Class. with accusative, to slander, malign; with dative, to envy, grudge, use ill words to another, bewitch by spells. 57 Gor
the verb in LXX, see Deuteronomy 28:54, 56; Sir. xiv. 6, 8. The noun baskani>a (not in N.T.) in LXX, Wisd. iv. 12 (the bewitching); 4 Macc. i. 26 (the evil eye); 4
Macc. ii. 15 (slander). See also Plato, Phaedo, 95 B (evil eye). The adjective ba>skanov (not in N.T.) appears in LXX, Proverbs 23:6; 28:22 (having an evil eye); Sir.
xiv. 3; 18:18; 37:11 (envious). See also Aristoph. Knights, 103; Plut. 571 (slanderous, a calumniator). Ignatius (Romans 3) uses it of grudging the triumph of
martyrdom. The two ideas of envy or malice and the evil eye combine in the Lat. invidere, to look maliciously. The ojfqalmo evil eye is found Mark 7:22. Paul's
metaphor here is: who hath cast an evil spell upon you? Chrysostom, followed by Lightfoot, thinks that the passage indicates, not only the baleful influence on the
Galatians, but also the envious spirit of the false teachers who envy them their liberty in Christ. This is doubtful.

Before whose eyes (oi=v kat' ojfqalmou). The Greek is stronger: unto whom, over against your very eyes. The phrase kat' ojfqalmou N.T. o, but quite frequent in
LXX. Comp. kataswpon to the face, Galatians 2:11.

Hath been evidently set forth (proegra>fh). The different explanations turn on the meaning assigned to pro: either formerly, or openly, publicly. Thus openly portrayed.
The use of progra>fein in this sense is more than doubtful. Previously written. In favor of this is the plain meaning in two of the three other N.T.. passages where it
occurs: Romans 15:4; Ephesians 3:3. Was posted up, placarded. It is the usual word to describe public notices or proclamations. 58 The more probable sense
combines the first and third interpretations. Rend. openly set forth. This suits before whose eyes, and illustrates the suggestion of the evil eye in bewitched. Who could
have succeeded in bringing you under the spell of an evil eye, when directly before your own eyes stood revealed the crucified Christ?

Crucified among you (ejn uJmi~n ejstaurwme>nov). uJmi~n among you is omitted in the best texts. Crucified emphatically closes the sentence. Christ was openly set
forth as crucified.

2. This only. I will convince you of your error by this one point. Do you owe the gifts of the Spirit to the works of the law, or to the message of faith?

Received ye, etc. The answer lies in the question. You cannot deny that you received the gifts of the Spirit by the message of faith.

The hearing of faith (ajkoh~v pi>stewv). See on Galatians 1:23. For hearing, render message. So, often in N.T. See Matthew 4:24; 14:6; John 12:38. LXX, 1 Samuel
2:24; 2 Samuel 13:30; Tob. x. 13; Habakkuk 3:2. 59

3. So foolish. Explained by what follows. Has your folly reached such a pitch as to reverse the true order of things? Comp. 1 Corinthians 15:46.

Having begun. (ejnarxa>menoi). Po. Comp. Philippians 1:6; 2 Corinthians 8:6. Having commenced your Christian life. The verb is common in Class. in the sense of the
beginning a sacrifice or other religious ceremony; but it is not likely that any such figurative suggestion is attached to it here, as Lightfoot.

In the Spirit (pneu>mati). Or, by means of the Spirit. The Holy Spirit, as the inspirer and regulator of the life.

Are ye made perfect (ejpitelei~sqe). The word is found in connection with ajna>rcesqai to begin, in 2 Corinthians 8:6; Philippians 1:6. The A.V. and Rev. render here
in the passive voice. The active voice, always in N.T. with the object expressed, means to bring to completion. See Romans 15:28; 2 Corinthians 7:1; Philippians 1:6;
Hebrews 8:5. The passive only 1 Peter 5:9. It is true that the verb in the middle voice is not found in either N.T. or LXX; but it is not uncommon in Class. and answers
better to the middle ajnarxa>menoi having begun. It implies more than bringing to an end; rather to a consummation. Rend.: having begun in the spirit are ye coming to
completion in the flesh? The last phrase has an ironical tinge, suggesting the absurdity of expecting perfection on the Jewish basis of legal righteousness. The present
tense indicates that they have already begun upon this attempt.

The flesh. The worldly principle or element of life, represented by the legal righteousness of the Jew.

4. Have ye suffered (ejpa>qete). Or, did ye suffer. The exact sense is doubtful. By some it is held that the reference is to sufferings endured by the Galatian Christians
either through heathen persecutions or Judaising emissaries. There is, however, no record in this Epistle or elsewhere of the Galatians having suffered special
persecutions on account of their Christian profession. Others take the verb in a neutral sense, have ye experienced, or with a definite reference to the experience of
benefits. In this neutral sense it is used in Class. from Homer down, and is accordingly joined with both kakw~v evilly, and eu+ well. Paul habitually used it in the sense
 Copyright
of suffering(c)  2005-2009,
              evil, and there isInfobase  Media
                                 no decisive       Corp.either in N.T. or LXX, of the neutral sense. In Class., where it is used of the experience of benefits,
                                              instance,                                                                                                      Page       28 / 632
                                                                                                                                                                it is always
accompanied by some qualifying word. When it stands alone it signifies to suffer evil. The evidence on the whole makes very strongly for the meaning suffer; in which
case the reference is, probably, to the annoyances suffered from Judaising Christians. It must be said, on the other hand, that a reference to such annoyances seems far-
4. Have ye suffered (ejpa>qete). Or, did ye suffer. The exact sense is doubtful. By some it is held that the reference is to sufferings endured by the Galatian Christians
either through heathen persecutions or Judaising emissaries. There is, however, no record in this Epistle or elsewhere of the Galatians having suffered special
persecutions on account of their Christian profession. Others take the verb in a neutral sense, have ye experienced, or with a definite reference to the experience of
benefits. In this neutral sense it is used in Class. from Homer down, and is accordingly joined with both kakw~v evilly, and eu+ well. Paul habitually used it in the sense
of suffering evil, and there is no decisive instance, either in N.T. or LXX, of the neutral sense. In Class., where it is used of the experience of benefits, it is always
accompanied by some qualifying word. When it stands alone it signifies to suffer evil. The evidence on the whole makes very strongly for the meaning suffer; in which
case the reference is, probably, to the annoyances suffered from Judaising Christians. It must be said, on the other hand, that a reference to such annoyances seems far-
fetched. If we could translate did ye experience (so Weizsacker, Lipsius, Sieffert), the reference would be to the impartation of the gifts of the Spirit.

In vain (eijkh|~). So that ye have fallen from the faith and missed the inheritance of suffering and the rich fruitage of your spiritual gifts. See Matthew 5:10-12; Romans
8:17; 2 Corinthians 4:17.

If it be yet in vain (ei] ge kai). The A.V. misses the force of the particles. Kai should be closely joined with eijkh|~, with the sense of really. If, that is, it be really in vain.

5. Therefore (ou+n). Resumes the thought of verse 2 (55:3, 4 being, practically, parenthetical), in order to adduce the example of Abraham as a proof of justification by
faith. The thought of verse 2 is further emphasized. The gift of the Spirit, and the bestowment of miraculous powers, is a purely divine operation in believers, which is
not merited by legal works, but can be received and experienced only through the message of faith.

He that ministereth (oJ ejpicorhgw~n). Or supplieth. See 2 Corinthians 9:10; Colossians 2:19; 2 Peter 1:5. The idea of abundant supply (Lightfoot), if conveyed at all,
resides, not in the preposition ejpi, which indicates direction, but in the simple verb, which is used of abundant, liberal supply. He that ministereth is God.

Worketh (ejnergw~n). See on 1 Thessalonians 2:13.

Miracles (duna>meiv). See on Matthew 11:20. Either miracles, as Mark 6:2; 1 Corinthians 12:10 or miraculous powers, as 1 Corinthians 12:6; Philippians 2:13;
Ephesians 2:2. The analogy of these latter passages favors the second meaning.

Among you (ejn uJmi~n). So, if duna>meiv is explained as miracles. If miraculous powers, render in you.

6. Even as (kaqw). The answer to the question of verse 5 is so obvious that it is not given. Paul proceeds at once to the illustration - the argument for the righteousness
of faith furnished in the justification of Abraham. The spiritual gifts come through the message of faith, even as Abraham believed, etc.

Believed God (ejpisteusen tw|~ qew|~). See on Romans 4:5. Believed God's promise that he should become the father of many nations. See Romans 4:18-21. The
reference is not to faith in the promised Messiah.

It was accounted to him for righteousness (ejlogi>sqh aujtw|~ eijv dikaiosu>nhn). See on Romans 4:5. does not mean instead of, but as. His faith was reckoned as
righteousness - as something which it really was since all possibilities of righteousness are included in faith.

7. Know ye (ginw>skete). Imperative. It may also be rendered as indicative, ye know, but the imperative is livelier, and the statement in the verse is one of the points
which the writer is trying to prove.

They which are of faith (oiJ ejk pi>stewv). pi>stewv from or out of faith, is found with the verb to justify (Romans 3:26, 30; 5:1): with other verbs, as live (Romans
1:17); eat (Romans 14:23): with the noun dikaiosu>nh righteousness (Romans 1:17; 9:30; 10:6): with other nouns, as promise (Galatians 3:22), law (Galatians 3:12).
For parallels to the phrase oiJ ejk pi>stewv, see Romans 3:26; 4:16; 14:23; Galatians 3:9. It denotes believers as sprung from, or receiving their spiritual condition from
that which specially characterizes them. Comp. oiJ ejx ejriqi>av they who are of faction, Romans 2:8; oiJ ejk no>mou they who are of the law, Romans 4:14; oJ ejk
th~v ajlhqei>av he who is of the truth, John 18:37.

8. The scripture (hJ grafh). See on 1 Timothy 5:18. The particular passage cited below. See on Mark 12:10; John 2:22 5:47 footnote.

Foreseeing (proi`dou~sa). The passage of Scripture is personified. Comp. hath concluded, verse 22. The Jews had a formula of reference, "What did the Scripture
see?"

Would justify (dikaioi~). Better justifieth. The present tense. The time foreseen was the Christian present. Comp. 1 Corinthians 3:13; Matthew 26:2.

Preached before the gospel (proeuhggeli>sato). N.T.o. An awkward translation. Better, preached the gospel before-hand.

All nations (pa>nta ta). From Genesis 18:18; comp. Genesis 22:18 LXX. Genesis 12:3 reads pa~sai aiJ fulai all the tribes. Ta was the collective term by which all non-
Jews were denoted, and is more suitable to Paul's Gentile audience.

Shall be blessed (ejneuloghqh>sontai). In N.T. only here. LXX, Genesis 12:3; 18:18; 22:18; 26:4; Sir. lxiv. 21. The blessing is the messianic blessing of which the
Gentiles are to partake - the imparting of the Spirit as the new life principle and the pledge of future blessedness in Christ. This blessing Abraham shared on the ground
of his faith, and believers shall share it as the true spiritual children of Abraham.

In thee (ejn soi). Not, through thy posterity, Christ, but in the fact that thou art blessed is involved the blessedness of the Gentiles through faith, in so far as they shall be
justified by faith, and through justification receive the Holy Spirit.

9. With (su). Not = like or as, but in fellowship with. Believers are regarded as homogeneous with Abraham, and as thus sharing the blessing which began in him.

Faithful (pistw|~). Or believing, as Acts 16:1; 2 Corinthians 11:15; 1 Timothy 5:16. Those who are of the faith are one in blessing with him whose characteristic was
faith.

10. Under the curse (uJporan). Better, under curse. There is no article. The phrase is general = accursed. Comp. uJf' aJmarti>an under sin, Romans 3:9. The specific
character of the curse is not stated. It is not merely the wrath of God as it issues in final destruction (Meyer); but it represents a condition of alienation from God,
caused by violation of his law, with all the penalty which accrues from it, either in this life or the next.

Cursed (ejpikata>ratov). Only here and verse 13. oClass. In LXX, see Genesis 3:14, 17; Deuteronomy 27:16-20; Isaiah 65:20; Wisd. iii. 12; xiv. 8, etc.

Continueth - in (ejmme>nei). The expression is figurative, the book of the law being conceived as a prescribed district or domain, in which one remains or out of which
he goes. Comp.
 Copyright       continue in the
           (c) 2005-2009,        faith, Acts
                              Infobase  Media14:22; in the covenant, Hebrews 13:9; in the things which thou hast learned, 2 Timothy 3:14.
                                                Corp.                                                                                               Page 29 / 632
11. But (de). Better, now. The de continues the argument, adding the scripture testimony.
Cursed (ejpikata>ratov). Only here and verse 13. oClass. In LXX, see Genesis 3:14, 17; Deuteronomy 27:16-20; Isaiah 65:20; Wisd. iii. 12; xiv. 8, etc.

Continueth - in (ejmme>nei). The expression is figurative, the book of the law being conceived as a prescribed district or domain, in which one remains or out of which
he goes. Comp. continue in the faith, Acts 14:22; in the covenant, Hebrews 13:9; in the things which thou hast learned, 2 Timothy 3:14.

11. But (de). Better, now. The de continues the argument, adding the scripture testimony.

By the law (ejn no>mw|). Rather, in the sphere of the law; thus corresponding with continueth in, verse 10.

The just shall live by faith (oJ di>kaiov ejk pi>stewv zh>setai). Better, the righteous. Quoted from Habakkuk 2:4 and appears in Romans 1:17 and Hebrews 10:28.
The LXX has mou~ my, either after di>kaiov, "my righteous one shall live, etc.," or after pi>stewv, "by my faith or faithfulness." 60

13. Hath redeemed (ejxhgo>rasen). Po. Better redeemed. Comp. Galatians 4:5; Ephesians 5:16; Colossians 4:5. In LXX once, Daniel 2:8. See on Colossians 4:5.

Us. Referring specially to Jews.

Being made a curse (geno>menov kata>ra). Better, having become. See on chapter 2:20.

It is written. From LXX of Deuteronomy 21:23 with the omission of uJpo by God after cursed. Paul, as Lightfoot justly says, instinctively omits these words, since
Christ was in no sense accursed by God in his crucifixion. The statement does not refer to Christ's enduring the curse in our stead, but solely to the attitude in which the
law placed Christ by subjecting him to the death of a malefactor. The law satisfied its demand upon him, and thus thrust him out of the pale of the legal economy. We,
by our fellowship with him, are likewise cast out, and therefore are no longer under curse.

Upon a tree (ejpilou). Originally wood, timber. In later Greek, a tree. In Class. used of a gallows (Aristoph. Frogs, 736). Often of the stocks (Aristoph. Clouds, 592;
Lysistr. 680; Knights, 367). So Acts 16:24. Of the cross, Acts 5:30; 10:39; 1 Peter 2:24. Ignatius (Smyrn. 1) says that Christ was nailed up for our sakes - of which
fruit are we. That is, the cross is regarded as a tree, and Christians as its fruit. Comp. Trall. 2. See the interesting remarks of Lightfoot on the symbolism of the tree of
life in Paradise (Apostolic Fathers, Part 2, Volume 2, page 291).

14. That (i[na) Marking the purpose of Christ in redeeming from the curse of the law.

That we might receive, etc. The second i[na is parallel with the first. The deliverance from the curse results not only in extending to the Gentiles the blessing promised to
Abraham, but in the impartation of the Spirit to both Jews and Gentiles through faith. The eujlogi>a blessing is not God's gift of justification as the opposite of the curse;
for in vv. 10, 11, justification is not represented as the opposite of the curse, but as that by which the curse is removed and the blessing realized. The content of the
curse is death, verse 13. The opposite of the curse is life. The subject of the promise is the life which comes through the Spirit. See John 7:39; Acts 2:17, 38, 39;
10:45, 47; 15:7, 8; Romans 5:5; 8:2, 4, 6, 11; Ephesians 1:13.

15. After the manner of men (kata). According to human analogy; reasoning as men would reason in ordinary affairs. The phrase is peculiar to Paul. See Romans 3:5; 1
Corinthians 3:3; 9:8; 15:32; Galatians 1:11. Comp. ajnqrw>pinov as a man, Romans 6:19.

Though it be - yet. The A.V. and Rev. give the correct sense, but the order of the Greek is peculiar. %Omwv yet properly belongs to oujdei no man: "Though a man's
covenant yet no man disannulleth it." But o[mwv is taken out of its natural place, and put at the beginning of the clause, before ajnqrw>pou, so that the Greek literally
reads: "Yet a man's covenant confirmed no one disannulleth, etc." A similar displacement occurs 1 Corinthians 14:7.

Covenant (diaqh>khn). Not testament. See on Matthew 26:28 and Hebrews 9:16.

Confirmed (kekurwme>nhn). Po. See 2 Corinthians 2:8. In LXX, Genesis 23:20; Leviticus 25:30; 4 Macc. vii. 9. From ku~rov supreme power. Hence the verb
carries the sense of authoritative confirmation, in this case by the contracting parties.

Disannulleth (ajqetei~). See on bring to nothing, 1 Corinthians 1:19. Rev. maketh void.

Addeth thereto (ejpidiata>ssetai). N.T.o. Adds new specifications or conditions to the original covenant, which is contrary to law. Comp. ejpidiaqh>kh a second will
or codicil, Joseph B. J. 2:2, 3; Ant. 17:9, 4. The doctrine of the Judaisers, while virtually annulling the promise, was apparently only the imposing of new conditions. In
either case it was a violation of the covenant.

16. The course of thought is as follows. The main point is that the promises to Abraham continue to hold for Christian believers (verse 17). It might be objected that the
law made these promises void. After stating that a human covenant is not invalidated or added to by any one, he would argue from this analogy that a covenant of God
is not annulled by the law which came afterwards. But before reaching this point, he must call attention to the fact that the promises were given, not to Abraham only,
but to his descendants. Hence it follows that the covenant was not a mere temporary contract, made to last only up to the time of the law. Even a man's covenant
remains uncancelled and without additions. Similarly, God's covenant-promises to Abraham remain valid; and this is made certain by the fact that the promises were
given not only to Abraham but to his seed; and since the singular, seed, is used, and not seeds, it is evident that Christ is meant.

The promises (aiJ ejpaggeli>ai). Comp. Romans 9:4. The promise was given on several occasions. 61

Were made (ejrre>qhsan). Rend. were spoken.

To his seed (tw|~ spe>rmati aujtou~). Emphatic, as making for his conclusion in verse 17. There can be no disannulling by the law of a promise made not only to
Abraham, but to his seed.

Not - to seeds (ouj toi~v spe>rmasin). He means that there is significance in the singular form of expression, as pointing to the fact that one descendant (seed) is
intended - Christ. With regard to this line of argument it is to be said,

1. The original promise referred to the posterity of Abraham generally, and therefore applies to Christ individually only as representing these: as gathering up into one all
who should be incorporated with him.

2. The original word for seed in the O.T., wherever it means progeny, is used in the singular, whether the progeny consists of one or many. In the plural it means grains
of seed, as 1 Samuel 8:15. It is evident that Paul's argument at this point betrays traces of his rabbinical education (see Schoettgen, Horae Hebraicae, Volume 1, page
736), and can have no logical force for nineteenth century readers. Even Luther says: "Zum stiche zu schwach." 62
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 30 / 632
Of many (ejpi). Apparently a unique instance of the use of ejpi with the genitive after a verb of speaking. The sense appears in the familiar phrase "to speak upon a
subject," many being conceived as the basis on which the speaking rests. Similarly ejf' eJno>v of one.
2. The original word for seed in the O.T., wherever it means progeny, is used in the singular, whether the progeny consists of one or many. In the plural it means grains
of seed, as 1 Samuel 8:15. It is evident that Paul's argument at this point betrays traces of his rabbinical education (see Schoettgen, Horae Hebraicae, Volume 1, page
736), and can have no logical force for nineteenth century readers. Even Luther says: "Zum stiche zu schwach." 62

Of many (ejpi). Apparently a unique instance of the use of ejpi with the genitive after a verb of speaking. The sense appears in the familiar phrase "to speak upon a
subject," many being conceived as the basis on which the speaking rests. Similarly ejf' eJno>v of one.

17. And this I say (tou~to degw). Now I mean this. Not strictly the conclusion from vv. 15, 16, since Paul does not use this phrase in drawing a conclusion (comp. 1
Corinthians 1:12 and tou~to de> fhmi, 1 Corinthians 7:29; 15:50). It is rather the application, for which the way was prepared in verse 16, of the analogy of verse 15
to the inviolable stability of God's covenant.

Four hundred and thirty years after. Bengel remarks: "The greatness of the interval increases the authority of the promise." 63

To make of none effect (katargh~sai). See on Romans 3:3.

18. In the analogy of verse 15 there was contemplated the double possibility of invalidation or addition. With relation to God's promise, the Judaisers insisted on
addition; since, while they preached faith in the promise and in its fulfillment in Christ, they made the inheritance of the promise dependent upon the fulfilling of the law.
Paul, on the other hand, holds that the Judaistic addition involves invalidation. Salvation must rest either upon the promise or upon the law. The Judaiser said, upon the
promise and the law. For God gave the inheritance to Abraham by promise. It has been shown that the law did not abrogate the promise. Hence, if the inheritance be
of the law it is no more of the promise. Comp. Romans 4:14.

Gave (keca>ristai). Freely bestowed as a gracious gift. See on Luke 7:21.

19. Wherefore then serveth the law? (ti> ou+n oJ no>mov). Lit. what then is the law, or, why then the law? What is its meaning and object? A natural question of an
objector, since, according to Paul's reasoning, salvation is of promise and not of law.

It was added (prosete>qh). Comp. pareish~lqen came in beside, Romans 5:20. Not as an addition to the promise, which is contrary to verse 18, but as a temporary,
intermediate institution, in which only a subordinate purpose of God was expressed.

Because of transgressions (tw~n paraba>sewn ca>rin). In order to set upon already existing sins the stamp of positive transgression of law. Comp. Romans 4:5; 5:13.
Note the article, the transgressions, summing them up in one mass. Not, in order to give the knowledge of sins. This, it is true, would follow the revelation of sins as
transgressions of law (Romans 3:20; 7:13); but,

1. the phrase because of transgressions does not express that thought with sufficient definiteness. If that had been his meaning, Paul would probably have written th~v
ajpignw>sewv tw~n paraba>sewn ca>rin on account of the knowledge of transgressions.

2. He meant to describe the office of the law as more than giving the knowledge of sins. Its office was, in revealing sin as positive transgression, to emphasize the
objective, actual, contrary fact of righteousness according to the divine ideal, and to throw sin into contrast with that grand ideal.

The seed. Christ, whose advent was to introduce the fulfillment of the promise (verse 16).

Ordained (diatagei). The verb means to arrange, appoint, prescribe. Of appointing the twelve, Matthew 11:1: of enjoining certain acts, Luke 8:55; 17:10; 1 Corinthians
7:17: of the decree of Claudius, Acts 18:2. Here, describing the form or mode in which the law was added; the arrangement made for giving it.

By angels (dij ajgge>lwn). Better, through angels as agents and intermediaries. Comp. eijv diatagalwn with reference to arrangements of angels; or as it was ordained
by angels, Acts 7:53. The tradition of the giving of the law through angels appears first in Deuteronomy 33:2 (but comp. LXX and the Hebrew). See Hebrews 2:2;
Acts 7:53. In the later rabbinical schools great importance was attached to this tradition, and it was not without influence in shaping the doctrine of angelic mediation
which formed one of the elements of the Colossian heresy. Josephus (Ant. 15:5, 3) relates that Herod excited the Jews to battle by a speech, in which he said that they
had learned the holiest of laws from God through angels. It is a general O.T. idea that in great theophanies God appears surrounded with a heavenly host. See
Habakkuk 3:8; Isaiah 66:15; Zechariah 14:5; Joel 3:11. The idea of an angelic administration is also familiar. See Exodus 23:20; 32:34; 33:14; Isaiah 63:9; Joshua
5:14. The agency of angels indicates the limitations of the older dispensation; its character as a dispensation of the flesh.

In the hand of a mediator (ejn ceiritou). ceiri by the agency of. A Hebraism. In this sense, not elsewhere in N.T. See LXX, Genesis 38:20 Leviticus 16:21. In the hand
of Moses, Leviticus 26:46; Numbers 4:37, 41, 45, 49. Comp. sulou with the hand of the angel, Acts 7:35. For mesi>thv mediator, see on 1 Timothy 2:5 and comp.
Hebrews 8:6; 9:15; 12:24. It is a later Greek word signifying also umpire, arbitrator, and appears in LXX only in Job 9:33. The mediator here is Moses, who is often
so designated by rabbinical writers. The object is not (as Meyer) to enable the reader to realize the glory of the law in the dignity and formal solemnity of its ordination,
but to indicate the inferior, subordinate position held by the law in comparison with the promise, not the gospel. A glorification of the law cannot be intended, since if
that were contemplated in the mention of angels and the mediator, the statement would tend to the disparagement of the promise which was given without a mediator.
Paul, in the section 3:6-9, 7, aims to show that the law does not, as the Judaisers assume, stand in a relation to the divine plan of salvation as direct and positive as does
the promise, and that it has not, like the promise and its fulfillment, an eternal significance. On the contrary, it has only a transitory value. This estimate of the law does
not contradict Paul's assertions in Romans 7:12-25. In representing the law as subordinate and temporary he does not impugn it as a divine institution.

20. Now a mediator is not a mediator of one (oJ dethv ejno). Observe,

1.De is explanatory, not antithetic. The verse illustrates the conception of mediator.

2.The article, the mediator, has a generic force: the mediator according to the general and proper conception of his function. Comp. the apostle (2 Corinthians 12:12);
the shepherd, the good (John 10:11).

3. of one, is to be explained by the following ei=v, so that it is masculine and personal.

We are not to supply party or law. The meaning is: the conception of mediator does not belong to an individual considered singly. One is not a mediator of his single
self, but he is a mediator between two contracting parties; in this case between God and the people of Israel, as Leviticus 26:46; thus differing from Christ, who is
called the mediator of a new covenant (Hebrews 8:6; 9:15; 12:24). The new covenant, the gospel, was not a contract. Accordingly verse 20 serves to define the true
conception of a mediator, and through this definition to make clearer the difference between the law, which required a mediator, and the promise, which is the simple
expression of God's will. The very idea of mediation supposes two parties. The law is of the nature of a contract between God and the Jewish people. The validity of
the contract (c)
 Copyright    depends on its fulfillment
                 2005-2009,   Infobase by  bothCorp.
                                         Media parties. Hence it is contingent, not absolute.                                                         Page 31 / 632
But God is one (oJ den). God does not need a mediator to make his promise valid. His promise is not of the nature of a contract between two parties. His promise
depends on his own individual decree. He dealt with Abraham singly and directly, without a mediator. The dignity of the law is thus inferior to that of the promise.
self, but he is a mediator between two contracting parties; in this case between God and the people of Israel, as Leviticus 26:46; thus differing from Christ, who is
called the mediator of a new covenant (Hebrews 8:6; 9:15; 12:24). The new covenant, the gospel, was not a contract. Accordingly verse 20 serves to define the true
conception of a mediator, and through this definition to make clearer the difference between the law, which required a mediator, and the promise, which is the simple
expression of God's will. The very idea of mediation supposes two parties. The law is of the nature of a contract between God and the Jewish people. The validity of
the contract depends on its fulfillment by both parties. Hence it is contingent, not absolute.

But God is one (oJ den). God does not need a mediator to make his promise valid. His promise is not of the nature of a contract between two parties. His promise
depends on his own individual decree. He dealt with Abraham singly and directly, without a mediator. The dignity of the law is thus inferior to that of the promise.

21. Against the promises (kata). Does it follow from the difference between the law and the promises that they are in antagonism? Paul supposes this objection on the
part of a Jewish Christian.

God forbid (mhnoito). See on Romans 3:4. This could only be true in case the law gave life, for life must come either through the promises or through the law. If the law
is against the promises, and makes them invalid, it follows that life must come through the law, and therefore righteousness, without which there is no life, would verily
(o]ntwv), just as the Judaisers claim, be through the law.

By the law. Tisch., Rev. T., Weiss, retain ejk no>mou from, resulting from the law. WH. read ejn no>mw| in the law. The meaning is substantially the same with either
reading: in the one case proceeding from, in the other residing in the law.

22. But it is not true that the law gives life, for the law, according to scripture, condemned all alike.

The scripture (hJ grafh). Scripture is personified. See on verse 8.

Hath concluded (sune>kleisen). Better, hath shut up, as a jailer. Only in Paul, with the exception of Luke 5:6. Frequent in LXX. Not included with others, but confined
as within an enclosure, as Luke 5:6 of the net enclosing the fish. Comp. Exodus 14:3; Joshua 6:1; 1 Macc. iv. 31. Scripture, in its divine utterances on the universality
and guilt of sin, is conceived as a jailer who shuts all up in sin as in a prison. Comp. Romans 3:10-19; 11:32.

All (tanta). Neuter, all things collectively: = all men. For the neuter in a similar comprehensive sense, see 1 Corinthians 1:27; Colossians 1:20; Ephesians 1:10.

That (i[na). In order that. That which is represented through a personification as the act of Scripture, is the act of God, according to a definite purpose that the promise
should be inherited by believers only, through faith in Jesus Christ.

The promise (hJ ejpaggeli>a). That is, the thing promised; the inheritance, verse 18.

By faith (ejk pi>stewv). Const. with the promise, not with might be given. The promised gift which is the result of faith. The false teachers claimed that it was the result
of works.

To them that believe (toi~v pisteu>ousin). Not tautological. Even the Judaisers held that salvation was intended for believers, but also that legal obedience was its
procuring cause; against which Paul asserts that it is simply for those that believe.

23. But the office of the law as a jailer was designed to be only temporary, until the time when faith should come. It was to hold in custody those who were subjected
to sin, so that they should not escape the consciousness of their sins and of their liability to punishment.

Faith (thstin). The subjective faith in Christ which appropriates the promise. See on Galatians 1:23.

We were kept (ejfrourou>meqa). Better, kept in ward, continuing the figure in shut up, verse 22. The imperfect tense indicates the continued activity of the law as a
warder.

Under the law (uJpomon). Const. with were kept in ward, not with shut up. We were shut up with the law as a warder, not for protection, but to guard against escape.
Comp. Wisd. xvii. 15. The figure of the law as pedagogue (verse 24) is not anticipated. The law is conceived, not as the prison, but as the warder, the Lord or despot,
the power of sin (see 1 Corinthians 15:56; Romans 7), by whom those who belong to sin are kept under lock and key - under moral captivity, without possibility of
liberation except through faith.

Shut up unto the faith (sunkleio>menoi eijv thstin). Eijv unto or for expresses the object of keeping in ward. It is not temporal, until, which is a rare usage in N.T., but
with a view to our passing into the state of faith.

Which should afterwards be revealed (me>llousan ajpokalufqh~nai). The position of me>llousan emphasizes the future state of things to which the earlier conditions
pointed. The faith was first revealed at the coming of Christ and the gospel.

24. Wherefore (w[ste). Better, so that. Theological consequence of the previous statements.

Our schoolmaster (paidagwgo). Our. Paul speaks as a Jew of Jews especially. Schoolmaster (paidagwgoP) is an error. The word means an overseer or guardian. See
on 1 Corinthians 9:15. Tutor (Rev.) is defensible on the ground of etymology, tueri to look upon, thence to guard. In civil law a tutor is a person legally appointed for
the care of the person and property of a minor. So Bacon (Adv. of Learning, 2:19): "the first six kings being in truth as tutors of the state of Rome in the infance
thereof." The later use of the word, however, in the sense of instructor, has so completely supplanted the earlier, that the propriety of the Revisers' rendering is
questionable. The law is here represented, not as one who conducts to the school of Christ; for Christ is not represented here as a teacher, but as an atoner; but rather
as an overseer or guardian, to keep watch of those committed to its care, to accompany them with its commands and prohibitions, and to keep them in a condition of
dependence and restraint, thus continually bringing home to them the consciousness of being shut up in sins, and revealing sin as positive transgression. 64

26. For ye are all the children of God (pa>ntev ga). Better, ye are all sons of God. Note

1. The change of person, ye are. Comp. we, our, us, vv. 23, 24, 25. He now addresses the Galatians, who were mostly Gentiles, and includes all Christians, Jewish
and Gentile.

2. The emphasis is on sons of God rather than on all; for his object is to show that, after the coming of faith, they are no more under the care of a guardian. a signifies
sons of full age (comp. chapter 4:1) who have outgrown the surveillance of the guardian; so that sons is emphasized as against children. Paul describes Christians both
as te>kna qeou~ children of God (Romans 8:16, 21; 9:8; Philippians 2:15), and uiJoi sons of God (Romans 8:14, 19; 9:26). Both te>knon and uiJo>v signify a relation
based on parentage.
 Copyright            The common
             (c) 2005-2009,          distinction
                               Infobase          between te>knon as emphasizing natural relationship, and uiJo>v as marking legal or ethical status, should
                                         Media Corp.                                                                                                      Page not32
                                                                                                                                                                  be pressed.
                                                                                                                                                                      / 632
In LXX both words are applied ethically to Israel as God's beloved people. See Isaiah 30:1; Wisd. xvi. 21; Joel 2:23; Zechariah 9:13; and Isaiah 63:6; Deuteronomy
14:1; Wisd. ix. 7; xii. 19. John never uses uiJo>v to describe the relation of Christians to God; but he attaches both the ethical relation and that of conferred privilege,
as well as that of birth, to te>knon. See John 1:12; 1 John 3:1, 10; John 1:13; 3:3, 7; 1 John 3:9; 4:7; 5:1, 4, 18. Paul often regards the Christian relation from a legal
2. The emphasis is on sons of God rather than on all; for his object is to show that, after the coming of faith, they are no more under the care of a guardian. a signifies
sons of full age (comp. chapter 4:1) who have outgrown the surveillance of the guardian; so that sons is emphasized as against children. Paul describes Christians both
as te>kna qeou~ children of God (Romans 8:16, 21; 9:8; Philippians 2:15), and uiJoi sons of God (Romans 8:14, 19; 9:26). Both te>knon and uiJo>v signify a relation
based on parentage. The common distinction between te>knon as emphasizing natural relationship, and uiJo>v as marking legal or ethical status, should not be pressed.
In LXX both words are applied ethically to Israel as God's beloved people. See Isaiah 30:1; Wisd. xvi. 21; Joel 2:23; Zechariah 9:13; and Isaiah 63:6; Deuteronomy
14:1; Wisd. ix. 7; xii. 19. John never uses uiJo>v to describe the relation of Christians to God; but he attaches both the ethical relation and that of conferred privilege,
as well as that of birth, to te>knon. See John 1:12; 1 John 3:1, 10; John 1:13; 3:3, 7; 1 John 3:9; 4:7; 5:1, 4, 18. Paul often regards the Christian relation from a legal
point of view as uiJoqesi>a adoption, a word used only by him. See Romans 8:14, 17 we have both uiJoi and te>kna, and both in the ethical sense. In Romans 9:8;
Ephesians 5:1 the ethical sense.

3. In Christ Jesus. Const. with faith. The article before pi>stewv faith may point back to the faith previously mentioned, or may have, as so often, a possessive force,
your faith.

27. Were baptized into Christ (eijv Cristosqhte). See on Matthew 28:19. Not in relation to Christ (Meyer), but into spiritual union and communion with him. Comp.
Romans 6:3 (see note); 1 Corinthians 12:12, 13, 27. Paul here conceives baptism, not as a mere symbolical transaction, but as an act in which believers are put into
mystical union with the crucified and risen Lord. Comp. Romans 6:3-11.

(You) put on Christ (Cristosasqe). The phrase only here and Romans 13:14. The figurative use of the verb occurs only once in the Gospels, Luke 24:49 but often in
Paul, 1 Corinthians 15:53; Ephesians 4:24; Colossians 3:10, 12 etc. Chrysostom (Hom. 13 on Ephesians) remarks, "We say of friends, one puts on the other, meaning
thereby much love and unceasing fellowship." In LXX quite often in the figurative sense, as Judges 6:34; 1 Chronicles 12:18; 2 Chronicles 6:41; Job 8:22; 29:14;
Psalms 153:18. Similarly in class., Plato, Rep. 620, of Thersites putting on the form of a monkey: Xen. Cyr. 2:1, 13, of insinuating one's self into the minds of hearers.
So the Lat. induere: Cicero, De Off. 3:10, 43, to assume the part of a judge: Tac. Ann. 16:28, to take on the part of a traitor or enemy. To put on Christ implies
making his character, feelings and works our own. Thus Chrysostom: "If Christ is Son of God, and thou hast put him on, having the Son in thyself and being made like
unto him, thou hast been brought into one family and one nature." And again: "He who is clothed appears to be that with which he is clothed."

28. With this putting on of Christ, the distinctions of your ordinary social relations - of nation, condition, sex - vanish. Comp. Romans 10:12; 1 Corinthians 12:13;
Colossians 3:11.

There is (e]ni). Only in Paul (1 Corinthians 6:5; Colossians 3:11) and Jas. 1:17. &Eni is the abbreviation of e]nesti there is in or among. 65

Male or female (a]rsen kai). Comp. Matthew 19:4. He said "Jew nor Greek"; "bond nor free." Here he says "male and (kai) female"; perhaps because political and
social distinctions are alterable, while the distinction of sex is unalterable, though absorbed in the new relation to Christ. Yet see Colossians 3:11 where we find, "not
Greek and Jew, circumcision and uncircumcision."

Ye are all one. One moral personality. The individual differences are merged in the higher unity into which all are raised by their common life in Christ. This is the one
new man, Ephesians 2:15

29. Abraham's seed. As being one with Christ. See vv. 7, 16. In Romans 4 Paul shows that Abraham was justified by faith, and was thus constituted the spiritual father
of all believers in Christ, whether circumcised or uncircumcised. The purpose of God in making the inheritance of the promise dependent on faith was that the promise
might be sure to all the seed. Abraham, he says, is "the father of us all" (Romans 4:16). This spiritual paternity does away with the current Jewish notion of physical
paternity. Physical relationship with Abraham is of no significance in the economy of salvation. The apostle "discovers the basis of Christian universalism in the very life
of him in whose person theocratic particularism was founded. He has demonstrated the existence of a time when he represented Gentilism, or, to speak more properly,
mankind in general; and it was during this period, when he was not yet a Jew, but simply a man, that he received salvation" (Godet).

CHAPTER 4

The last words of chapter 3, "heirs according to the promise," are now further discussed. It is shown that the capability of heirship, which was first conferred through
Christ, could not enter earlier into the history of mankind, because mankind was still in its minority; and its majority, its sonship, was first entered upon through Christ.
The way of the law was not, as the Jews supposed, a direct way to the fulfillment of the divine promise. At the same time, it did not utterly lead away from the true goal.
It was a roundabout way to it. Sabatier (l' Apotre Paul) observes: "The law is neither absolutely identical with the promise, nor absolutely opposed to it. It is not the
negation of the promise, but is distinct from it and subordinate to it. Its final purpose lies in the promise itself. It is an essential but transitional element in the historical
development of humanity. It must disappear on attaining its goal. 'Christ is the end of the law.'" But why was this way necessary? Why did not God open the way of
faith leading to the inheritance of the promise immediately after the promise was given? The answer to this was indicated in Galatians 3:24-26. It is now given more
fully.

1. Now I say (le>gw de). Introducing a continued, explanatory discussion. Comp. Galatians 3:17; 5:16; 1 Corinthians 1:12.

The heir (oJ klhrono>mov). See on inheritance, 1 Peter 1:4. The article is generic as in the mediator, Galatians 3:20.

A child (nh>piov). A minor. See on 1 Corinthians 3:1. Used by Paul in contrast with te>leiov full grown. See Ephesians 4:13; 1 Corinthians 14:20; Philippians 3:15.
The Jews called proselytes or novices babes. See Romans 2:20.

Lord of all. Legally, by right of birth, though not actually.

2. Tutors (ejpitro>pouv). Better, guardians. See on Luke 8:3. Only here in Paul. A general term, covering all to whom supervision of the child is intrusted, and should
not be limited to paidagwgo>v (Galatians 3:24). See 2 Macc. xi. 1; xiii. 2; xiv. 2.

Govenors (oijkono>mouv) Better stewards. Lat. dispensatores. More special than guardians, signifying those who had charge of the heir's property. See on Luke 16:1.
In later Greek it was used in two special senses:

1. The slave whose duty it was to distribute the rations to the other slaves: so Luke 12:42.

2. The land-steward: so Luke 16:1. Comp. Romans 16:23oJ oijkono>mov th~v po>lewv, commonly rendered city-treasurer: A.V. chamberlain. 66 In Lucian, Alex.
39, the Roman procurators, or fiscal administrators, are called Kai>sarov oijkono>moi; comp. Esdr. 4:49; Esther 8:9. The dispensator in the Roman household had
charge of the accounts and made the payments (see Cicero, ad Att. 11:1; Juv. Sat 1:91). He was commonly a slave. Christian teachers are called "stewards of the
mysteries of God" and "of the grace of God" (1 Corinthians 4:1; 1 Peter 4:10), as those who have received the counsels of God and impart them to men. A bishop or
 Copyright
overseer    (c) 2005-2009,
         is also              Infobase
                 called "a steward     Media
                                   of God"    Corp.
                                           (Titus 1:7).                                                                                          Page 33 / 632

The time appointed (proqesmi>av). N.T.o. oLXX. In Athenian law the term limited for bringing actions and prosecutions. Proqesmi>av no>mov a statute of limitations.
2. The land-steward: so Luke 16:1. Comp. Romans 16:23oJ oijkono>mov th~v po>lewv, commonly rendered city-treasurer: A.V. chamberlain. 66 In Lucian, Alex.
39, the Roman procurators, or fiscal administrators, are called Kai>sarov oijkono>moi; comp. Esdr. 4:49; Esther 8:9. The dispensator in the Roman household had
charge of the accounts and made the payments (see Cicero, ad Att. 11:1; Juv. Sat 1:91). He was commonly a slave. Christian teachers are called "stewards of the
mysteries of God" and "of the grace of God" (1 Corinthians 4:1; 1 Peter 4:10), as those who have received the counsels of God and impart them to men. A bishop or
overseer is also called "a steward of God" (Titus 1:7).

The time appointed (proqesmi>av). N.T.o. oLXX. In Athenian law the term limited for bringing actions and prosecutions. Proqesmi>av no>mov a statute of limitations.
It was also applied to the time allowed a defendant for paying damages, after the expiration of which, if he had not paid, he was called uJperh>merov, or
ejkpro>qesmov, or uJperpro>qesmov one who had gone over his day of payment. Whether Paul's figure assumes that the father is dead or living is a point which does
not affect his argument. It is not easy to decide. As Alford justly remarks: "the antitype breaks through the type and disturbs it, as is the case wherever the idea of
inheritance is spiritualised." Proqesmi>a an appointed time for the termination of the minority, would seem to imply that the father is conceived as living; since, if he were
dead, that matter would be regulated by statute. 67

3. We. Not Jewish Christians only, but all Christians. For in verse 5, Jewish Christians are distinctly characterized as those under the law, while the following we,
subjects of Christian adoption, points back to the we in this verse. Again, elements of the world is too wide a conception to suit the law, which was given to Israel only.

Elements of the world (ta ko>smou). For the word stoicei~a in N.T. see Colossians 2:8, 20; Hebrews 5:12; 2 Peter 3:10, 12. See on 2 Peter 3:10. Interpretations
differ.

1.Elements of knowledge, rudimentary religiou s ideas. See Hebrews 5:12. The meaning of world will then be, the material as distinguished from the spiritual realm.
Elements of the world will be the crude beginnings of religion, suited to the condition of children, and pertaining to those who are not Christians: elementary religious
truths belonging to mankind in general. Thus the Jewish economy was of the world as appealing to the senses, and affording only the first elements of a spiritual system.
The child-heir was taught only faint outlines of spiritual truth, and was taught them by worldly symbols.

2.Elements of nature - of the physical world, especially the heavenly bodies. See 2 Peter 3:10, 12; Wisd. vii. 17. According to this explanation, the point would be that
the ordering of the religious life was regulated by the order of nature; "the days, months, times," etc. (verse 10), as well as the heathen festivals, being dependent on the
movements of the heavenly bodies. This was the patristic view (Ambrose, Augustine, Chrysostom, Theodoret).

3.The elements of the world are the personal, elemental spirits. This seems to be the preferable explanation, both here and in Colossians 2:8. According to Jewish
ideas, all things had their special angels. In the Book of Jubilees, chapter 2, appear, the angel of the presence (comp. Isaiah 63:9); the angel of adoration; the spirits of
the wind, the clouds, darkness, hail, frost, thunder and lightning, winter and spring, cold and heat. In the Book of Enoch, 82:10-14, appear the angels of the stars, who
keep watch that the stars may appear at the appointed time, and who are punished if the stars do not appear (18:15).

In the Revelation of John we find four angels of the winds (Revelation 14:18); the angel of the waters (Revelation 16:5); the age in the sun (Revelation19:17). In
Hebrews 1:7 we read, "who maketh his angels winds." Paul also recognizes elemental forces of the spiritual world. The thorn is "a messenger of Satan" (2 Corinthians
12:7); Satan prevents his journey to Thessalonica (1 Thessalonians 2:18); the Corinthian offender is to be "delivered to Satan" (1 Corinthians 5:5); the Kingdom of God
is opposed by "principalities and powers" (1 Corinthians 15:24); Christians wrestle against "the rulers of the darkness of this world; against the spiritual hosts of
wickedness in the upper regions" (Ephesians 6:12). In this passage the elements of the world are compared with overseers and stewards. This would seem to require a
personal interpretation. In verse 8, "did service to them which by nature are no gods," appears to be = "in bondage under the elements," suggesting a personal
interpretation of the latter. The Galatians had turned again to the observance of times and seasons (verse 10), which were controlled by the heavenly bodies and their
spirits. 68

4. Fullness of the time (torwma tou~ cro>nou). The moment by which the whole pre-messianic period was completed. Comp. Ephesians 1:10. It answers to the time
appointed of the Father (verse 2). For plh>rwma see on John 1:16. The meaning of the word is habitually passive - that which is completed, full complement. There are
frequent instances of its use with the genitive, as "fullness of the earth, blessing, time, the sea, Christ," in all which it denotes the plenitude or completeness which
characterizes the nouns. 69

Sent forth (ejxape>steilen). From himself: from his heavenly glory. This does not mean that God then, for the first time, embodied what had previously been a mere
ideal, but that he sent forth a preexisting person. See Philippians 2:6. 70

Made of a woman (geno>menon). Or born. Repeated, and expressing the fact that Christ became a man, as distinguished from his prehistoric form of being.

Under the law. The earthly being of Christ began under the law. He was not only of human birth, but of Jewish birth; subjected to all the ordinances of the law, as
circumcision for instance, like any other Jewish boy.

5. To redeem (i[na ejxagora>sh|). See on Galatians 3:13. To redeem from the dominion and curse of the law. The means of redemption is not mentioned. It cannot be
merely the birth of Christ of a woman and under the law. These are mentioned only as the preliminary and necessary conditions of his redeeming work. The means or
method appears in chapter 3:13.

We might receive (ajpola>bwmen). Not receive again or back, as Luke 15:27 for adoption was something which men did not have before Christ; but receive from the
giver.

The adoption (than). Po. See on Romans 8:15 and comp. Romans 9:4; Ephesians 1:5. Not sonship, but sonship conferred.

6. Because ye are sons (o[ti). For o[ti in this sense at the beginning of a clause see Romans 9:7; 1 Corinthians 12:15; John 15:19; 20:29. The emphasis is on sons. The
spirit would not be given is ye were not sons. Others take o[ti as demonstrative, as a proof that ye are sons; but examples of such usage are wanting. It is not a proof of
the fact of sonship that the apostle is giving, but a consequence of it. Comp. Romans 8:16 where the witness of the Spirit attests the sonship.

The Spirit of his Son. The Holy Spirit which animated Jesus in his human life, and which, in the risen Christ, is the life-principle of believers. See 1 Corinthians 15:45
and comp. Romans 8:9-11. The Holy Spirit is called the Spirit of Christ, Romans 8:9, 10 where Paul uses Spirit of God, Spirit of Christ and Christ as convertible
terms. The phrase Spirit of Jesus Christ only Philippians 1:19. In John 3:34 Christ is represented as dispensing the Spirit. He is fully endowed with the Spirit (Mark
1:10; John 1:32): he sends the Spirit from the Father to the disciples, and he is the burden of the Spirit's testimony (John 15:26; 16:7, 9, 10, 15). The Paraclete is given
in answer to Christ's prayer (John 14:16). Christ identifies his own coming and presence with those of the Spirit (John 14:17, 18). Paul identifies him personally with the
Spirit (2 Corinthians 3:17).

Our hearts. Note the interchange of persons: we might receive, ye are sons, our hearts. Comp. Romans 7:4.

Crying (kra~zon).
 Copyright         A strong word,
            (c) 2005-2009,        expressing
                            Infobase           deep emotion. The verb originally represents the sound of a croak or harsh scream; thence, generally, Page
                                      Media Corp.                                                                                                    an inarticulate cry;
                                                                                                                                                              34 / 632
an exclamation of fear or pain. The cry of an animal. So Aristoph. Knights, 1017, of the barking of a dog: 285, 287, of two men in a quarrel, trying to bawl each other
down: Frogs, 258, of the croaking of frogs. This original sense appears in N.T. usage, as Matthew 14:26; 15:23; 27:50; Mark 5:5 etc., and is recognized even where
the word is used in connection with articulate speech, by adding to it the participles le>gwn, le>gontev saying, or dida>skwn teaching. See Matthew 8:29; 15:22; Mark
Spirit (2 Corinthians 3:17).

Our hearts. Note the interchange of persons: we might receive, ye are sons, our hearts. Comp. Romans 7:4.

Crying (kra~zon). A strong word, expressing deep emotion. The verb originally represents the sound of a croak or harsh scream; thence, generally, an inarticulate cry;
an exclamation of fear or pain. The cry of an animal. So Aristoph. Knights, 1017, of the barking of a dog: 285, 287, of two men in a quarrel, trying to bawl each other
down: Frogs, 258, of the croaking of frogs. This original sense appears in N.T. usage, as Matthew 14:26; 15:23; 27:50; Mark 5:5 etc., and is recognized even where
the word is used in connection with articulate speech, by adding to it the participles le>gwn, le>gontev saying, or dida>skwn teaching. See Matthew 8:29; 15:22; Mark
3:11; John 7:28 etc. In Mark 10:47 the inarticulate cry and the articulate utterance are distinguished. At the same time, the word is often used of articulate speech
without such additions, as Mark 10:48; 11:9; 15:13, 14; Luke 18:39; Acts 7:60; 19:34; Romans 8:15. It falls into more dignified association in LXX, where it is often
used of prayer or appeal to God, as Judges 3:9, 15; 4:3; 6:7; Psalms 21:2, 5; 27:1, 54:16; and in N.T., where it is applied to solemn, prophetic utterance, as Romans
9:27; John 1:15 and is used of Jesus himself, as John 7:28, 37; 12:44 and of the Holy Spirit, as here. The Spirit gives the inspiration of which the believer is the organ.
In Romans 8:15 the statement is inverted. The believer cries under the power of the Spirit.

Abba, Father. Comp. Mark 14:36; Romans 8:15. path>r the Father, is not added in order to explain the Aramaic Abba for Greek readers. Rather the whole phrase >
oJ path>r had passed into the early Christian prayers, the Aramaic title by which Christ addressed his Father (Mark 14:36) being very early united with the Greek
synonym. Such combinations of Hebrew and Greek addresses having the same meaning were employed in rabbinical writings. Comp. also Revelation 9:11; 12:9.

7. Servant (dou~lov). Bondservant. See on Matthew 20:26; Mark 9:35; Romans 1:1.

Then an heir (kaimov). Kai marks the logical sequence. Comp. Romans 8:17. The figure is based upon Roman, not upon Jewish, law. According to Roman law, all the
children, sons and daughters, inherited alike. According to Jewish law, the inheritance of the sons was unequal, and the daughters were excluded, except where there
were no male heirs. Thus the Roman law furnished a more truthful illustration of the privileges of Christians. Comp. chapter 3:28.

Of God through Christ. The correct reading is dia through God, omitting Christ.

8. Over against their filial freedom in Christ, Paul sets their lapse into subjection to the elements of the world (verse 3).

Knew not God. See on 2 Thessalonians 1:8.

Ye did service (ejdouleu>sate). Better, were in bondage or were slaves.

By nature (fu>sei). Not denying their existence (comp. 1 Corinthians 8:5) but their deity. Emphasis on by nature. Comp. 1 Corinthians 10:20.

9. Rather are known of God. Rather corrects the first statement, have known God, which might seem to attach too much to human agency in attaining the knowledge of
God. The divine side of the process is thrown into the foreground by are known, etc. Known does not mean approved or acknowledged, but simply recognized.
Saving knowledge is doubtless implied, but is not expressed in the word. The relation of knowledge between God and his sons proceeds from God. The Galatians had
not arrived at the knowledge of God by intuition nor by any process of reasoning. "God knew them ere they knew him, and his knowing them was the cause of their
knowing him" (Eadie). Comp. 1 Corinthians 13:12; 2 Timothy 2:19; Matthew 7:23. Dean Stanley remarks that "our knowledge of God is more his act than ours." If
God knows a man, that fact implies an activity of God which passes over to the man, so that he, as the subject of God's knowledge, comes into the knowledge of God.
In N.T. ginw>skein often implies a personal relation between the knower and the known, so that knowledge implies influence. See 1 Corinthians 2:8; John 1:10; 2:24;
17:3. For a parallel to this interchange between the active and the passive, see Philippians 3:12.

How (pw~v). "A question full of wonder" (Bengel). Comp. I marvel, chapter 1:6.

Turn ye again (ejpistre>fete pa>lin). Better, the continuous present, are ye turning, as of a change still in progress. Comp. chapter 1:6. Pa>lin again, according to N.T.
usage, and corresponding with pa>lin a]nwqen in the following clause. Not back, which is the earlier sense and the usual classical meaning.

Weak and beggarly elements (ajsqenh~ kai). For elements see on verse 3. For ptwca beggarly, see on Matthew 5:3. The two adjectives express the utter impotence of
these "elements" to do and to bestow what was done and given by God in sending his Son into the world. Comp. Romans 8:3; Hebrews 7:18.

Again (pa>lin a]nwqen). &Anwqen (a]nw above) adds to pa>lin the idea of going back to the beginning. Its primary meaning is from above; thence, from the first,
reckoning in a descending series. So Luke 1:3; Acts 26:5. 71 Such combinations as this are not uncommon in N.T. and Class. See, for instance, Acts 18:21; Matthew
26:42; Acts 10:15; John 21:16. But these additions to pa>lin are not pleonastic. They often define and explain it. Thus, John 21:16pa>lin marks the repetition of Jesus'
question, deu>teron the number of the repetition. He asked again, and this was the second time of asking.

Ye desire (qe>lete). It was more than a mere desire. They were bent on putting themselves again into bondage. See on Matthew 1:19.

10. Ye observe (parath>reisqe). See on Mark 3:2 and John 18:12 and comp. Joseph. Ant. 3:5, 5, parathrei~n tadav to watch the weeks. The word denotes careful,
scrupulous observance, an intent watching lest any of the prescribed seasons should be overlooked. A merely legal or ritual religion always develops such
scrupulousness.

Days. Sabbaths, fast-days, feast-days, new moons. Comp. Romans 14:5, 6; Colossians 2:16.

Months. Sacred months. Comp. Isaiah 66:23. In the preexilic time the months were mostly not named but numbered first, second, third, etc., and this usage appears
also in the post-exilic writings of the O.T. Only four months had special names: the first, Abib, the ear month, which marked the beginning of harvest (Exodus 13:4;
23:15; 34:18): the second, Sif or Z, the flower month (1 Kings 6:1, 37): the seventh, Ethanum, the month of streaming rivers fed by the autumnal rains (1 Kings 8:2): the
eighth, Bul, the month of rain (1 Kings 6:38). In the post-exilic time names for all the months came into use, the most of which appear in the Palmyrene inscriptions and
among the Syrians. According to the Talmud, the returning Jews brought these names from Babylon. The names of all are found in a month table discovered at
Nineveh. N :corresponds to Abib (Nehemaih 2:1; Esther 3:7), answering to the latter part of March and April. Jjar answered to Ziv (Targ. 2 Chronicles 30:2), our
May. Tisri to Ethanim, the seventh month of the ecclesiastical, and the first of the civil year, corresponding to October. Marcheschwan (see Joseph. Ant. 1:3, 3)
answered to Bul and November. Tisri, being the seventh or sabbatical month, was peculiarly sacred, and the fourth (Sivan, June), fifth (Ab, August), and tenth (Tebeth,
January) were distinguished by special fasts. 72

Times (kairou). Better, seasons. See on Matthew 12:1; Ephesians 1:10 and comp. Leviticus 23:4. The holy, festal seasons, as Passover Pentecost, Feast of
Tabernacles. See 2 Chronicles 8:13.

Years (ejniautou>v).
Copyright            Sabbatical
            (c) 2005-2009,      years,Media
                           Infobase   occurring every seventh year. Not years of Jubilee, which had ceased to be celebrated after the time of Solomon.
                                            Corp.                                                                                                 Page 35 / 632
11. I am afraid of you (fobou~mai uJma~v). Not a felicitous translation, though retained by Rev. Rather, "I am afraid for you or concerning you." The second uJma~v is
not attracted into the principal clause so as to read, "I am afraid lest I have bestowed labor," etc. The two clauses are distinct. I am afraid about you: then the reason for
Times (kairou). Better, seasons. See on Matthew 12:1; Ephesians 1:10 and comp. Leviticus 23:4. The holy, festal seasons, as Passover Pentecost, Feast of
Tabernacles. See 2 Chronicles 8:13.

Years (ejniautou>v). Sabbatical years, occurring every seventh year. Not years of Jubilee, which had ceased to be celebrated after the time of Solomon.

11. I am afraid of you (fobou~mai uJma~v). Not a felicitous translation, though retained by Rev. Rather, "I am afraid for you or concerning you." The second uJma~v is
not attracted into the principal clause so as to read, "I am afraid lest I have bestowed labor," etc. The two clauses are distinct. I am afraid about you: then the reason for
the fear is added, lest I have bestowed, etc.

Upon you (eijv uJma~v). Lit. into you. The labor, though in vain, had born directly upon its object. See the same phrase Romans 16:6.

In vain (eijkh|~). Comp. chapter 3:4; 1 Corinthians 15:2 and eijv to no purpose, Philippians 2:16; 2 Corinthians 6:1; Galatians 2:2; 1 Thessalonians 3:5. After all my
labor, you may return to Judaism. Luther says: "These words of Paul breathe tears."

12. Be as I am (gi>nesqe wJv ejgw>). Better, become as I am; free from the bondage of Jewish ordinances.

I am as ye are (kajgw). Rather, I became. Supply ejgeno>mhn or ge>gona. Become as I am, for I became a Gentile like you. Comp. Philippians 3:7, 8. For the phrase
gine>sqai wJv to become as, see Matthew 6:16; Romans 9:29; 1 Corinthians 4:13; 9:20-22.

Ye have not injured me at all (oujde>n me hjdikh>sate). This translation misses the force of the aorist, and conveys a wrong impression, that Paul, up to this time, had
received no wrong at the hands of the Galatians. This was not true. The reference is to his earlier relations with the Galatians, and is explained by vv. 13, 14. Rend. ye
did not injure me at all. Ye did not injure me then, do not do so now.

13. Ye know (oi]date de). The A.V. omits de which is wanting in some Mss. De not oppositional as commonly explained: "Ye did not injure me, but on the contrary ye
know, etc."; but introducing an explanation of ye did not injure me by reference to the fact that they might easily have been moved to do him wrong by the unfavorable
circumstances under which he first preached the gospel to them (through infirmity of the flesh). The formulas oi+da de, oi]damen de, oi]date de, are habitually used by
Paul to introduce an explanation of what precedes, from a new point of view. See Romans 2:2; 3:19; 15:29; Philippians 4:15. The general sense therefore is: "Ye did
not wrong me at all as you might easily have been moved to do; for (de) you know in what an unfavorable light my infirmities placed me when I first came among you."

Through infirmity (dij ajsqe>neian). On account of infirmity. Referring to the fact that Paul, in his first journey, was compelled by sickness to remain in Galatia, and
preached to the Galatians during this enforced sojourn. This fact made their kindly reception the more commendable. 73

At the first (toteron). Either generally, at an earlier time than the present (as John 6:62; 9:8; 1 Timothy 1:13), or the first time (as Hebrews 7:27). Here in the latter
sense. Paul had visited the Galatians twice before he wrote this letter.

14. My temptation which was in my flesh (to mou). The correct reading is peirasmo your temptation. The trial to which they were subjected by his bodily infirmity
(verse 13), and which might have tempted them to treat him with indifference.

Ye despised not nor rejected (oujk ejxouqenh>sate oujdesate). Commonly explained by making both verbs govern your temptation. Thus the meaning would be: "You
were tempted to treat my preaching contemptuously because of my bodily infirmity; but you did not despise nor reject that which was a temptation to you." This is
extremely far fetched, awkward, and quite without parallel in Paul's writings or elsewhere. It does not suit the following but received me, etc. It lays the stress on the
Galatians' resistance of a temptation to despise Paul; whereas the idea of a temptation is incidental. On this construction we should rather expect Paul to say: "Ye did
despise and repudiate this temptation." Better, make your temptation, etc., dependent on ye know (verse 13); place a colon after flesh, and make both verbs govern
me in the following clause. Rend. "Ye know how through infirmity of the flesh I preached the gospel to you the first time, and (ye know) your temptation which was in
my flesh: ye did not despise nor reject me, but received me." The last clause thus forms one of a series of short and detached clauses beginning with verse 10.
ejxouqenh>sate ye did not set at nought, from oujde>n nothing. The form oujqe>n occurs Luke 22:35; 23:14; Acts 19:27; 26:26; 1 Corinthians 13:2; 2; Corinthians
11:8. For the compound here, comp. Luke 18:9; 23:11; Acts 4:11; 2 Corinthians 10:10. oClass. p>sate spurned, N.T.o. Lit. spat out. A strong metaphor, adding the
idea of contempt to that of setting at nought. Comp. Hom. Od. 5:322; Aristoph. Wasps, 792. The two verbs express contemptuous indifference. >sai to vomit, as a
figure of contemptuous rejection, is found in Revelation 3:16. The simple ptu>ein to spit only in the literal sense in N.T. Mark 7:33; 8:23; John 9:6 and no other
compound occurs.

As an angel. Bengel says: "The flesh, infirmity, temptation, are known to angels; wherefore to receive as an angel is to receive with great veneration."

As Jesus Christ. With even higher honor than an angel. Comp. Matthew 10:40; John 13:20.

15. Where is then the blessedness ye spake of? (pou~ ou+n oJ makarismo). Makarismo, Po. Comp. Romans 4:6, 9. Not blessedness, but pronouncing blessed,
felicitation. "What had become of your self gratulation on my presence and teaching?" Ye spake of is an attempt to render uJmw~n. Better, "Where is then that
gratulation of yours?"

I bear you record (marturw~). Better, witness. Bear record is common in A.V. for bear witness. Record is used both of a person, as God is my record, Philippians
1:8; I call God for a record, 1 Corinthians 1:23 and in the sense of evidence or testimony. So Shaks. Richard 2 1 1:30:

"First, Heaven be the record to my speech."

Plucked out (ejxoru>xantev). Lit. dug out. Only here, and Mark 2:4 of digging up the roof in order to let down the paralytic before Jesus.

Your own eyes (tou). Better, your eyes. Eyes, as most treasured possessions. Comp. Psalms 17:8; Proverbs 7:2; Zechariah 2:8. Some have found here evidence that
Paul was afflicted with disease of the eyes. See Dr. John Brown's Horae Subsecivae. Accordingly they explain these words, "You would have given me your own eyes
to replace mine." But uJmw~n is unemphatic, your. All attempts to connect the passage with Paul's "thorn in the flesh" (2 Corninthians 7:7) are to be dismissed as
fanciful.

16. Therefore (w[ste). Better, so then: seeing that your love for me has waned.

Your enemy (ejcqro).'Ecqro enemy, in an active sense, as is shown by the next clause. Not passive, an object of hatred, which would have the pronoun in the dative.

Because I tell you the truth (ajlhqeu>wn uJmi~n).'Alhqeu>ein, only here and Ephesians 4:15 means to speak the truth or to deal truly. The present participle refers to
the same time
 Copyright  (c)as ge>gona I am
                2005-2009,        become,
                              Infobase    the time
                                       Media       of his second visit. The clause is usually construed as interrogative (A.V.). It is rather a direct statement
                                                Corp.                                                                                                       Page with
                                                                                                                                                                    36a slight
                                                                                                                                                                        / 632
interrogative suggestion. "So then, I am become your enemy, am I."

17. They zealously affect you (zhlou~sin uJma~v). They are zealously paying you court in order to win you over to their side. Affect, in this sense, is obsolete. It is from
Your enemy (ejcqro).'Ecqro enemy, in an active sense, as is shown by the next clause. Not passive, an object of hatred, which would have the pronoun in the dative.

Because I tell you the truth (ajlhqeu>wn uJmi~n).'Alhqeu>ein, only here and Ephesians 4:15 means to speak the truth or to deal truly. The present participle refers to
the same time as ge>gona I am become, the time of his second visit. The clause is usually construed as interrogative (A.V.). It is rather a direct statement with a slight
interrogative suggestion. "So then, I am become your enemy, am I."

17. They zealously affect you (zhlou~sin uJma~v). They are zealously paying you court in order to win you over to their side. Affect, in this sense, is obsolete. It is from
affectare, to strive after, earnestly desire. So Shaks. Tam. of Shr. 1 1:40:

"In brief, sir, study what you most affect."

Ben Johnson, Alchem. 3:2:

"Pray him aloud to name what dish he affects."

As a noun, desire. So Chaucer, Troil. and Cress. 3:1391:

"As Crassus dide for his affectis wronge" (his wrong desires).

Comp. 1 Corinthians 12:31; 14:1.

Not well (ouj kalw~v). Not in an honorable way.

Nay (ajlla). So far from dealing honorably.

They would exclude you (ejkklei~sai uJma~v qe>lousin). From other teachers who do not belong to their party - those of anti-Judaising views who formed the sounder
part of the church.

That ye might affect them (i[na aujtou). So that in your isolation from others, you might be led to seek affiliation with them.

18. It is good - in a good thing. Zhlou~sqai to be zealously sought, in the same sense as before. It is passive. It is good for you Galatians to be zealously sought. In a
good thing (ejn kalw|~) answers to ouj kalw~v not honorably, verse 17. In a good matter - the interest of the gospel. Thus Paul would say: "These Judaisers zealously
strive to win you over to their views; but they do not do this in an honorable way. There is no harm in seeking to interest and enlist you, provided it is in a good cause."

19. My little children (tekni>a mou). Only here in Paul, but often in John. See John 13:33; 1 John 2:1, 12, 28; 3:7, 18 etc. 74 See on Galatians 3:26.

I travail in birth again (pa>lin wjdi>nw). Better as Rev. of whom I am again in travail. =>nw only here and Revelation 12:2. Galatians 4:27 is a quotation. The
metaphorical use of the word is frequent in O.T. See Psalms 7:14; Sir. xix. 11; xxxi. 5; lxiii. 17; Micah 4:10; Isaiah 26:18; 66:8. Paul means that he is for the second
time laboring and distressed for the Galatian converts, with the same anguish which attended his first efforts for their conversion. The metaphor of begetting children in
the gospel is found in 1 Corinthians 4:15; Philemon 1:10. It was a Jewish saying: "If one teaches the son of his neighbor the law, the Scripture reckons this the same as
though he had begotten him."

Until Christ be formed in you (me>criv ou= morfwqh|~ Cristo). The forming of Christ in them, their attainment of the complete inner life of Christians, is the object of
the new birth. By their relapse they have retarded this result and renewed Paul's spiritual travail. The verb morfou~n N.T.o. The idea under different aspects is
common. See Romans 8:9; 1 Corinthians 2:16; 5:15; 2 Corinthians 3:18; Galatians 2:20; Ephesians 3:17; Colossians 1:27.

20. I desire (h]qelon). Better, I could wish, the imperfect tense referring to a suppressed conditional clause, as if it were possible. Comp. Acts 25:22; Romans 9:3.

To change my voice (ajlla>xai thn mou). To address you, not with my former severity, so as to make you think me your enemy, but affectionately, as a mother speaks
to her children, yet still telling them the truth (ajlhqeu>wn).

I stand in doubt of you (ajporou~mai ejn uJmi~n). Lit. I am perplexed in you. For this use of ejn, comp. 2 Corinthians 7:16; Galatians 1:24. Paul's perplexity is
conceived as taking place in the readers. For the verb, see on Mark 6:20; 2 Corinthians 4:8. Paul means: "I am puzzled how to deal with you; how to find entrance to
your hearts.

21-31. Paul now defends the principle of Christian freedom from the law by means of an allegorical interpretation of the history of Abraham's two sons. He meets the
Jusaisers on their own Old Testament ground, going back to the statement of chapter 3:7.

21. Tell me. He plunges into the subject without introduction, and with a direct appeal.

Desire (qe>lontev). Are bent on being under the law. See on verse 9.

Under the law (uJpomon). For no>mov with and without the article, see on Romans 2:12. Here, unquestionably, of the Mosaic law.

Hear (ajkou>ete). (Do ye not) hear what the law really says: listen to it so as to catch its real meaning? Comp. 1 Corinthians 14:2; LXX, Genesis 11:7; Deuteronomy
28:49. 75

The law (tomon). In a different sense, referring to the O.T. For a similar double sense see Romans 3:19. For no>mov as a designation of the O.T. generally, see 1
Corinthians 14:21; John 10:24; 11:34; 15:25.

22. For (ga>r). Your determination to be under the law is opposed by Scripture, if you will understand it, for it is written, etc.

A bondmaid (th~v paidi>skhv). The bondmaid, indicating a well known character, Hagar, Genesis 16:3. The word in Class. means also a free maiden; but in N.T.
always a slave. So almost always in LXX; but see Ruth 4:12; Judith xii. 13.

23. Was born (gege>nnhtai). Has been born, or is born: perfect tense, treating the historical fact as if present.
Copyright
After        (c) (katarka).
      the flesh  2005-2009,   InfobasetoMedia
                            According          Corp.course of nature. Very common in Paul.
                                        the regular                                                                                                     Page 37 / 632

By promise (dij ejpaggeli>av). Most editors retain the article, the promise of Genesis 17:16, 19; 18:10. Comp. Romans 9:9. In virtue of the promise; for according to
always a slave. So almost always in LXX; but see Ruth 4:12; Judith xii. 13.

23. Was born (gege>nnhtai). Has been born, or is born: perfect tense, treating the historical fact as if present.

After the flesh (katarka). According to the regular course of nature. Very common in Paul.

By promise (dij ejpaggeli>av). Most editors retain the article, the promise of Genesis 17:16, 19; 18:10. Comp. Romans 9:9. In virtue of the promise; for according to
natural conditions he would not have been born.

24. Are an allegory (ejstin ajllhgorou>mena). N.T.o. Lit. are allegorised. From a]llo another, ajgoreu>ein to speak. Hence, things which are so spoken as to give a
different meaning from that which the words express. For parable, allegory, fable, and proverb, see on Matthew 13:3. An allegory is to be distinguished from a type.
An O.T. type is a real prefiguration of a N.T. fact, as the Jewish tabernacle explained in Hebrews 9, or the brazen serpent, John 3:14. Comp. Romans 5:14; 1
Corinthians 10:6, 11. An allegory exhibits figuratively the ideal character of a fact. The type allows no latitude of interpretation. The allegory lends itself to various
interpretations. This passage bears traces of Paul's rabbinical training. At the time of Christ, Scripture was overlaid with that enormous mass of rabbinic interpretation
which, beginning as a supplement to the written law, at last superseded and threw it into contempt. The plainest sayings of Scripture were resolved into another sense;
and it was asserted by one of the Rabbis that he that renders a verse of Scripture as it appears, says what is not true. The celebrated Akiba assumed that the
Pentateuch was a continuous enigma, and that a meaning was to be found in every monosyllable, and a mystical sense in every hook and flourish of the letters. The
Talmud relates how Akiba was seen by Moses in a vision, drawing from every horn of every letter whole bushels of decisions. The oral laws, subsequently reduced to
writing in the Talmud, completely overshadowed and superseded the Scriptures, so that Jesus was literally justified in saying: "Thus have ye make the commandment of
God of none effect through your tradition."

Paul had been trained as a Rabbi in the school of Hillel, the founder of the rabbinical system, whose hermeneutic rules were the basis of the Talmud. As Jowett justly
says: "Strange as it may at first appear that Paul's mode of interpreting the Old Testament Scriptures should not conform to our laws of logic or language, it would be
far stranger if it had not conformed with the natural modes of thought and association in his own day." His familiarity with this style of exposition gave him a real
advantage in dealing with Jews.

It is a much mooted question whether, in this passage, Paul is employing an argument or an illustration. The former would seem to be the case. On its face, it seems
improbable that, as Dr. Bruce puts it: "it is poetry rather than logic, meant not so much to convince the reason as to captivate the imagination." 76 Comp. the argument
in chapter 3:16, and see note. It appears plain that Paul believed that his interpretation actually lay hidden in the O.T. narrative, and that he adduced it as having
argumentative force. Whether he regarded the correspondence as designed to extend to all the details of his exposition may be questioned; but he appears to have
discerned in the O.T. narrative a genuine type, which he expanded into his allegory. For other illustrations of this mode of treatment, see Romans 2:24; 9:33; 1
Corinthians 2:9; 9:9, 10; 10:1-4. 77

For these are. Hagar and Sarah are, allegorically. Signify. Comp. Matthew 13:20, 38; 26:26, 28; 1 Corinthians 10:4, 16.

The one. Covenant.

From Mount Sinai (ajpo). The covenant emanating from Sinai: made on that mountain. The old covenant. See 2 Corinthians 3:14.

Which gendereth to bondage (eijv doulei>an gennw~sa). That is, the Sinaitic covenant places its children in a condition of bondage; note the personification and the
allegorical blending of fact and figure.

Which is Hagar (h[tiv ejstia|). The Sinaitic covenant is that which, in Abraham's history, is Hagar: which is allegorically identified with Hagar the bondmaid.

25. For this Hagar is Mount Sinai in Arabia (toa|). The sentence is not parenthetical. This covenant is the Hagar of that allegorical history which is explained by the
resemblance of her name to the Arabic name of Sinai. The Greek order is not o]rov Sina, as verse 24, but Sina, in order to bring into juxtaposition the two names
which are declared to coincide. The evidence, however, for the actual identity of the names is deficient. The proper name Hagar signifies wanderer or fugitive (Arab.
hadschar, comp. Hegira, the term for the flight of Mahomet). It has probably been confounded with the Arabic chadschar a stone or rock, which cannot be shown to
be an Arabic designation of Sinai. The similarity of the first two gutturals might easily lead to the mistake. 78

Answereth to (sunstoicei~). N.T.o. The subject of the verb is Hagar, not Mount Sinai. Lit. stands in the same row or file with. Hence, belongs to the same category.
See on elements, chapter 3:3. 79

Jerusalem which now is. As contrasted with "the Jerusalem above," verse 26. The city is taken to represent the whole Jewish race.

26. Jerusalem which is above (hJ a]nw hs). Paul uses the Hebrew form hs in preference to the Greek hx>luma, which occurs Galatians 1:17, 18; 2:1. The phrase
Jerusalem which is above was familiar to the rabbinical teachers, who conceived the heavenly Jerusalem as the archetype of the earthly. On the establishment of
Messiah's kingdom, the heavenly archetype would be let down to earth, and would be the capital of the messianic theocracy. Comp. Hebrews 11:10; 12:22; 13:14;
Revelation 3:12, 21:2. Paul here means the messianic kingdom of Christ, partially realized in the Christian church, but to be fully realized only at the second coming of
the Lord. For a]nw, comp. Philippians 3:14; Colossians 3:1, 2.

Free (ejleuqe>ra). Independent of the Mosaic law; in contrast with the earthly Jerusalem, which, like Hagar, is in bondage. The Jerusalem above therefore answers to
Sarah.

Which is (h[tiv ejsti). The double relative refers to the Jerusalem which is above, not to free. That Jerusalem, as that which is our mother, is free.

The mother of us all. Render, our mother. Pa>ntwn all does not belong in the text.

27. The last statement is proved from Scripture, LXX of Isaiah 54:1 which predicts the great growth of the people of God after the Babylonian exile. It is applied to the
unfruitful Sarah, who answers to the Jerusalem above, and who is a type of God's dealings with her descendants.

Break forth (rJh~xon). In this sense not in N.T. The ellipsis is usually supplied by fwnh>n voice; cause thy voice to break forth. Others prefer eujfrosu>nhn joy, as
suggested by eujfra>nqhti rejoice. >xei fwnh occurs Job 6:5 of the lowing of the ox; and rJhxa>twsan, rJhxa>tw eujfrosu>nhn in Isaiah 69:13; 52:9. As these are the
only instances in LXX in which the verb is used in this sense, as the quotation is from Isaiah, and as the verb occurs twice in that prophecy with eujfrosu>nhn joy, it
seems better to supply that noun here. Cause joy to break forth.

Many more children than (pollakna ma~llon h{). Incorrect. Not as Lightfoot and others for plei>ona h{ more than. Rather, "Many are the children of the solitary one in
aCopyright
  higher degree  than those ofInfobase
            (c) 2005-2009,     her whichMedia
                                         hath aCorp.
                                                husband." It is a comparison between two manys. Both had many children, but the solitary had a greater
                                                                                                                                                   Pagemany.
                                                                                                                                                          38 / 632
28. As Isaac was (kata). Lit. after the manner of Isaac. See Romans 9:7-9 and, for this use of kata, 1 Peter 1:15; Ephesians 4:24; Colossians 3:10.
seems better to supply that noun here. Cause joy to break forth.

Many more children than (pollakna ma~llon h{). Incorrect. Not as Lightfoot and others for plei>ona h{ more than. Rather, "Many are the children of the solitary one in
a higher degree than those of her which hath a husband." It is a comparison between two manys. Both had many children, but the solitary had a greater many.

28. As Isaac was (kata). Lit. after the manner of Isaac. See Romans 9:7-9 and, for this use of kata, 1 Peter 1:15; Ephesians 4:24; Colossians 3:10.

Children of promise (ejpaggeli>av te>kna). Not promised children, nor children that have God's promise, but children who are not such by mere fleshly descent, as
was Ishmael, but by promise, as was Isaac: children of the Jerusalem above, belonging to it in virtue of God's promise, even as Isaac was the child of Sarah in virtue of
God's promise.

29. Notwithstanding this higher grade of sonship, the children of promise, the spiritual children of Abraham, are persecuted by the Jews, the mere bodily children of
Abraham, as Isaac was persecuted by Ishmael.

Persecuted (ejdi>wke). Comp. Genesis 21:9 where Ishmael is said to have mocked Isaac (LXX, pai>zonta meta): but the Jewish tradition related that Ishmael said to
Isaac: "Let us go and seek our portion in the field." And Ishmael took his bow and arrows and shot Isaac, pretending that he was in sport. Paul evidently meant
something more than jeering.

After the Spirit (kata). The divine Spirit, which was the living principle of the promise. Comp. Romans 4:17. The Spirit is called "the Spirit of the promise," Ephesians
1:13.

30. What saith the Scripture? Giving emphasis to the following statement. Comp. Romans 4:3; 10:8; 11:2, 4. Quotation from LXX of Genesis 21:10. For the words of
this bondwoman - with my son Isaac, Paul substitutes of the bondwoman - with the son of the freewoman, in order to adapt it to his context. This is according to his
habit of adapting quotations to his immediate use. See 1 Corinthians 1:9; 15:55; Ephesians 5:14 etc.

Shall not be heir (ouj mhsei). Or, shall not inherit. One of the key words of the Epistle. See chapter 3:18, 29; 4:1, 7. The Greek negation is strong: shall by no means
inherit. Comp. John 8:35. Lightfoot says: "The law and the gospel cannot coexist. The law must disappear before the gospel. It is scarcely possible to estimate the
strength of conviction and depth of prophetic insight which this declaration implies. The apostle thus confidently sounds the death knell of Judaism at a time when one
half of Christendom clung to the Mosaic law with a jealous affection little short of frenzy, and while the Judaic party seemed to be growing in influence, and was strong
enough, even in the Gentile churches of his own founding, to undermine his influence and endanger his life. The truth which to us appears a truism must then have been
regarded as a paradox."

CHAPTER 5

1. In the liberty wherewith. This is according to the reading th~ ejleuqeri>a| h|=. Different connections are proposed, as with stand fast, as A.V.: or with the close of
chapter 4, as, "we are not children of the bondwoman but of the free with the freedom with which Christ freed us": or, "of her who is free with the freedom with which,"
etc. But h|= wherewith must be omitted. A new clause begins with th|~ ejleuqeri>a|. Rend. for freedom did Christ set us free. For, not with freedom. It is the dative of
advantage; that we might be really free and remain free. Comp. verse 13, and John 8:36.

Made (us) free (hjleuqe>rwsen). With the exception of John 8:32, 36 only in Paul.

Stand fast (sth>kete). Used absolutely, as 2 Thessalonians 2:15. Mostly in Paul. See on 1 Thessalonians 3:8. 80

Be not entangled (mhcesqe). Or, held ensnared. By Paul only here and 2 Thessalonians 1:4. Lit. to be held within. For an elliptical usage see on Mark 6:19.

Yoke (zugw|~). Metaphorical, of a burden or bondage. Comp. Matthew 11:29, 30; Acts 15:10; 1 Timothy 6:1. Similarly LXX, Genesis 27:40; Leviticus 26:13; 2
Chronicles 10:4, 9, 10, 11, 14. So always in N.T. except Revelation 6:5 where it means a pair of scales. See note, and comp. Leviticus 19:35, 36; Proverbs 11:1;
16:11; Hosea 12:7.

2. Behold (i]de). Imperative singular, appealing to each individual reader.

I Paul. Comp. 2 Corinthians 10:1; Ephesians 3:1; Colossians 1:23. Asserting his personal authority.

If ye be circumcised (ejamnhsqe). Better, receive circumcision. The verb does not mean that they have already been circumcised. It states the case as supposable,
implying that they were in danger of allowing themselves to be circumcised.

Christ will profit you nothing. Circumcision is the sign of subjection to the Jewish "yoke" - the economy of the law. The question with the Galatians was circumcision as
a condition of salvation. See Galatians 2:3, 5; Acts 15:1. It was a choice between salvation by law and salvation by Christ. The choice of the law involved the
relinquishment of Christ. Comp. Galatians 2:21. Chrysostom says: "He who is circumcised is circumcised as fearing the law: but he who fears the law distrusts the
power of grace: and he who distrusts gains nothing from that which he distrusts."

3. Again (pa>lin). Probably with reference to what he had said at his last visit.

Every man. Emphasizing and particularising the general to you, you, in verse 2.

A debtor (ojfeile>thv). In N.T. mostly of one under moral obligation. So in the sense of sinner, Matthew 6:12; Luke 13:4. Comp. Romans 1:14; 8:12. Similarly the
verb ojfei>lein to owe, as Luke 11:4; 17:10; Romans 15:1 etc., though it is frequent in the literal sense.

To do the law (poih~sai). Rare in N.T. See John 7:19; Romans 2:13, 25 (pra>ssh|v). Threi~n to observe the law, the tradition, the commandment, Matthew 19:17;
Mark 7:9; John 14:15; Acts 15:5 Jas. 2:10: plhrou~n to fulfill the law, Romans 13:8; Galatians 5:14; comp. ajnaplhrou~n Galatians 6:2: fula>ssein to keep or guard the
law, Acts 7:53; 21:24; Galatians 6:13: also with commandments, word of God or of Christ, ordinances of the law, Matthew 19:20; Mark 10:20; Luke 11:28; John
12:47; Romans 2:26. Telei~n to carry out the law, Romans 2:27; Jas. 2:8. Poih~sai is to perform what the law commands: threi~n to observe, keep an eye on with the
result of performing: fula>ssein to guard against violation: telei~n to bring to fulfillment in action.

The whole law (o[lon). Comp. Jas. 2:10. Submission to circumcision commits one to the whole law. It makes him a party to the covenant of the law, and the law
requires of every one thus committed a perfect fulfillment, Galatians 3:10.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                      Page    39Christ
                                                                                                                                                              / 632
4. Christ is become of no effect unto you (kathrgh>qhte ajpo). Incorrect. Lit. ye were brought to nought from Christ. Comp. Romans 7:2, 6. Your union   with        is
dissolved. The statement is compressed and requires to be filled out. "Ye were brought to nought and so separated from Christ." For similar instances see Romans 9:3;
11:3. The ajpo from properly belongs to the supplied verb of separation. For the verb katargei~n see on Romans 3:3.
The whole law (o[lon). Comp. Jas. 2:10. Submission to circumcision commits one to the whole law. It makes him a party to the covenant of the law, and the law
requires of every one thus committed a perfect fulfillment, Galatians 3:10.

4. Christ is become of no effect unto you (kathrgh>qhte ajpo). Incorrect. Lit. ye were brought to nought from Christ. Comp. Romans 7:2, 6. Your union with Christ is
dissolved. The statement is compressed and requires to be filled out. "Ye were brought to nought and so separated from Christ." For similar instances see Romans 9:3;
11:3. The ajpo from properly belongs to the supplied verb of separation. For the verb katargei~n see on Romans 3:3.

Ye are fallen from grace (th~v caJritov ejxepe>sate). For a similar phrase see 2 Peter 3:17. Having put yourselves under the economy of salvation by law, you have
fallen out of the economy of salvation by the grace of Christ. Paul's declarations are aimed at the Judaisers, who taught that the Christian economy was to be joined
with the legal. His point is that the two are mutually exclusive. Comp. Romans 4:4, 5, 14, 16. The verb ejkpi>ptein to fall out, in the literal sense, Acts 12:7; Jas. 1:11.
In Class. of seamen thrown ashore, banishment, deprivation of an office, degeneration, of actors being hissed off the stage.

5. For we (hJmei~v ga). Ga for introduces a proof of the preceding statement, by declaring the contrary attitude of those who continue under the economy of grace. Ye
who seek to be justified by the law are fallen from grace; for we, not relying on the law, by faith wait for the hope of righteousness.

Through the Spirit (pneu>mati). The Holy Spirit who inspires our faith. Not as Lightfoot, spiritually. The words pneu>mati ejk pi>stewv are not to be taken as one
conception, the Spirit which is of faith, but present two distinct and coordinate facts which characterize the waiting for the hope of righteousness; namely, the agency of
the Holy Spirit, in contrast with the flesh (comp. Romans 7:6; 8:4, 15, 16; Ephesians 1:13; 2:22), and faith in contrast with the works of the law (comp. Galatians 3:3,
and see Galatians 2:16; 3:3; Romans 1:17; 3:22; 9:30; 10:6).

By faith (ejk pi>stewv). Const. with wait, not with righteousness.

Wait for (ajpekdeco>meqa). Quite often in Paul, and only twice elsewhere, Hebrews 9:28; 1 Peter 3:20. See on Philippians 3:20.

The hope of righteousness (ejpi>da dikaiosu>nhv). Hope for the object of hope, as Romans 8:24; Colossians 1:5; Hebrews 6:18; Titus 2:13. The phrase means that
good which righteousness causes us to hope for. Comp. hope of the calling (Ephesians 1:18; 4:4): hope of the gospel (Colossians 1:23). 81

6. In Christ Jesus. In the economy of life which he inaugurates and inspires.

Availeth (ijscu>ei). Has any significance or practical power. The verb in Paul only here and Philippians 4:13. See on 2 Thessalonians 1:9.

Which worketh (ejnergoume>nh). See on 1 Thessalonians 2:13. Middle voice, comp. Romans 7:5; 2 Corinthians 1:6; 4:12; 2 Thessalonians 2:7; Ephesians 3:20. Not
passive, as by many Roman Catholic expositors, faith which is wrought by love.

By love (dij ajga>phv). Not that justification is through love; but the faith of the justified, which is their subjective principle of life, exhibits its living energy through love in
which the whole law is fulfilled (verse 14). See 1 Timothy 1:5; 1 Thessalonians 1:3; 1 Corinthians 13.

7. Ye did run (ejtre>cete). Better, as giving the force of the imperfect, ye were running. You were on the right road, and were making good progress when this
interruption occurred. Comp. Galatians 2:2; 1 Corinthians 9:24-27; Philippians 3:14; 2 Timothy 4:7.

Well (kalw~v). Bravely, becomingly, honorably to yourselves and to the church. Often in Paul. See Romans 11:20; 1 Corinthians 3:37, 38; 2 Corinthians 11:4;
Galatians 4:17; Philippians 4:14.

Did hinder (ejne>koyen). See on 1 Peter 3:7. Comp. 1 Thessalonians 2:18; Romans 15:22.

Obey the truth (ajlhqei>a| pei>qesqai). The exact phrase N.T.o. Disobey (ajpeiqou~si) the truth, Romans 2:8: obedience (uJpakoh>) of the truth, 1 Peter 1:22.

8. This persuasion (hJ peismonh). Or, the persuasion. N.T.o. oLXX, oClass. It occurs in Ignatius, Romans 3: and Just. Mart. Ap. 1:53. The sense is not passive, your
being persuaded, but active, the persuasion which the Judaising teacher s exert over you. Comp. 1 Corinthians 1:4piqoi~v lo>goiv persuasive words. There may be a
slight word play on pei>qesqai and peismonh. Obedience to the truth is the result of the persuasive power of the truth.

Him that calleth (tou~ kalou~ntov). Very often applied to God by Paul. See Romans 8:30; 9:11; 1 Corinthians 1:9; 7:15; Galatians 1:15; 1 Thessalonians 2:12 4:7;
5:24; 2 Thessalonians 2:14. The persuasion to subject yourselves to the Jewish law does not proceed from him who called you to freedom in Christ.

9. A little leaven (mikramh). A proverbial warning, which appears also 1 Corinthians 5:6. It refers, not to the doctrine of the false teachers, but to the false teachers
themselves. Comp. Mark 8:15. With the single exception of the parable, Matthew 13:33 leaven, in Scripture, is always a symbol of evil. Comp. Exodus 12:15, 19;
13:3, 7; 23:18; Leviticus 2:11; Deuteronomy 16:3. This, however, is no warrant for the nonsense which has been deduced from it, as that Jesus' parable of the leaven
contains a prophecy of the corruption of Christianity. Because leaven in Scripture is habitually the type of corruption, we are "none the less free to use it in a good sense
as Christ did. One figure need not always stand for one and the same thing. The devil is 'a roaring lion,' but Christ is also 'the lion of the tribe of Judah'" (Trench). It is an
apt figure of secret, pervading energy, whether bad or good. A new interest is given to the figure by Pasteur's discovery that fermentation is a necessary consequence of
the activity and growth of living organisms. 82 A very few of these Judaising intruders are sufficient to corrupt the whole church.

Lump (fu>rama). Po. See on Romans 9:21.

10. In the Lord. Const. with I have confidence.

Will be - minded (fronh>sete). The word denotes a general disposition of the mind rather than a specific act of thought directed at a given point. Comp. Philippians
3:15, 19; 4:2; Romans 8:5; 11:20; 1 Corinthians 13:11: and fro>nhma mind, Romans 8:6, 7, 27. In Class. often with eu+ well, kalw~v honorably, ojrqw~v rightly,
kakw~v mischievously. Ta> tinov fronei~n is to be of one's party.

He that troubleth (oJ ara>sswn). Comp. chapter 1:7. Not with reference to any particular individual, as Peter or James (Lipsius), but generally, of any possible person,
"whoever he may be." The verb is used by Paul only in this Epistle, and refers to disturbance of faith or unity.

11. And I. In sharp contrast with the disturber.

If I yet preach circumcision (eij peritomhssw). Commonly explained as an allusion to a charge circulated by the Judaisers that Paul preached or sanctioned the
circumcision
 Copyright (c) of2005-2009,
                  Gentile converts in churches
                              Infobase  Mediaoutside
                                               Corp. of Galatia, as, for example, in the case of Timothy, Acts 16:3. 83 But it is quite unlikely that anyPage
                                                                                                                                                          such charge
                                                                                                                                                                 40 / was
                                                                                                                                                                      632
circulated. The Judaisers would not have founded such a charge on an individual case or two, like Timothy's, especially in the face of the notorious fact that Paul, in
Jerusalem and Antioch, had contested the demand for the circumcision of Gentile Christians; and Paul's question, "Why do I suffer persecution?" would have been
pertinent only on the assumption that he was charged with habitually. not occasionally, preaching circumcision. Had the Judaisers actually circulated such a charge, Paul
11. And I. In sharp contrast with the disturber.

If I yet preach circumcision (eij peritomhssw). Commonly explained as an allusion to a charge circulated by the Judaisers that Paul preached or sanctioned the
circumcision of Gentile converts in churches outside of Galatia, as, for example, in the case of Timothy, Acts 16:3. 83 But it is quite unlikely that any such charge was
circulated. The Judaisers would not have founded such a charge on an individual case or two, like Timothy's, especially in the face of the notorious fact that Paul, in
Jerusalem and Antioch, had contested the demand for the circumcision of Gentile Christians; and Paul's question, "Why do I suffer persecution?" would have been
pertinent only on the assumption that he was charged with habitually. not occasionally, preaching circumcision. Had the Judaisers actually circulated such a charge, Paul
would have been compelled to meet it in a far more direct and thorough manner than he does here. He would have been likely to formulate the charge, and to deal
incisively with the inconsistency in his preaching which it involved. The course of his thought is as follows: "He that troubleth you by preaching circumcision shall bear his
judgment; but I am not a disturber - not your enemy (chapter 4:16), for I do not preach circumcision; and the proof of this is that I am persecuted. If I preached
circumcision, there would be no offense, and therefore no disturbance; for the cross would cease to be an offense, if, in addition to the cross, I preached just what the
Judaisers assert, the necessity of circumcision."

Yet (e]pi). As in the time before my conversion. The second e]pi is not temporal but logical, as Romans 3:7; 9:19. What further ground is there for persecuting me?

Then (a]ra). As a consequence of my preaching circumcision.

The offense of the cross (tondalon tou~ staurou~). Comp. 1 Corinthians 1:23. For offense, see on offend, Matthew 5:29.

Ceased (kath>rghtai). Lit. been done away or brought to nought. See on verse 4. If Paul had preached circumcision as necessary to salvation, the preaching of the
cross would have ceased to be an offense, because, along with the cross, Paul would have preached what the Judaisers demanded, that the Mosaic law should still be
binding on Christians. The Judaisers would have accepted the cross with circumcision, but not the cross instead of circumcision. The Judaisers thus exposed themselves
to no persecution in accepting Christ. They covered the offense of the cross, and conciliated unbelieving Jews by maintaining that the law was binding upon Christians.
See Galatians 6:12.

12. They were cut off (ajpoko>yontai). More correctly, would cut themselves off. Perhaps the severest expression in Paul's Epistles. It turns on the practice of
circumcision. Paul says in effect: "These people are disturbing you by insisting on circumcision. I would that they would make thorough work of it in their own case,
and, instead of merely amputating the foreskin, would castrate themselves, as heathen priests do. Perhaps that would be even a more powerful help to salvation." With
this passage should be compared Philippians 3:2, 3 also aimed at the Judaisers: "Beware of the concision" (thn), the word directing attention to the fact that these
persons had no right to claim circumcision in the true sense. Unaccompanied by faith, love, and obedience, circumcision was no more than physical mutilation. They
belonged in the category of those referred to in Leviticus 21:5. Comp. Paul's words on the true circumcision, Romans 2:28, 29; Philippians 3:3; Colossians 2:11.

Which trouble (ajnastatou~ntev). Only here in Paul, and twice elsewhere, Acts 17:6; 21:38. oLXX. Stronger than tara>ssein disturb. Rather to upset or overthrow.
The usual phrase in Class. is ajna>staton poiei~n to make an upset. Used of driving out from home, ruining a city or country. See on madest an uproar, Acts 21:38.
Rev. unsettle is too weak.

13. For (ga). Well may I speak thus strongly of those who thus overthrow your whole polity and enslave you, for ye are called for freedom.

Unto liberty (ejp' ejleuqeri>a|). Better, for freedom. See on unto uncleanness, 1 Thessalonians 4:7. marks the intention.

Only (mo>non). For a similar use of the word, qualifying or limiting a general statement, comp. 1 Corinthians 7:39; Galatians 2:10; Philippians 1:27; 2 Thessalonians
2:7.

Brethren. Rev. rightly puts the word at the end of the verse. The position is unusual. It would seem as if Paul intended to close this severs letter with an assurance that
the "foolish Galatians" were still his brethren: They are addressed as "brethren," Galatians 4:12; 5:11; 6:1. Comp. 1 Corinthians 16:24.

Use not liberty (than). Use is not in the Greek. We may supply hold or make or turn.

Occasion (ajformh). See on Romans 7:8. Almost exclusively in Paul.

To the flesh (th| sarki>). See on Romans 7:5. The flesh here represents lovelessness and selfishness. Christian freedom is not to be abused for selfish ends. Paul treats
this subject at length in 1 Corinthians 8; 12:25, 26. Individual liberty is subject to the law of love and mutual service. Comp. 1 Peter 2:16.

By love (diaphv). Or through love, through which faith works (ver. 6).

14. All the law (oJ pa~v no>mov). More correctly, the whole law. Comp. Matthew 22:40.

Is fulfilled (peplh>rwtai). Has been fulfilled. Comp. Romans 13:8. The meaning is not embraced in, or summed up in, but complied with. In Romans
13:9ajnakefalaiou~tai is summed up, is to be distinguished from plh>rwma hath fulfilled (ver. 8) and plh>rwma fulfillment (ver. 10). The difference is between statement
and accomplishment. See on do the law, ver. 3.

15. Bite and devour (da>knete kaiete). Strong expressions of partisan hatred exerting itself for mutual injury. Da>knein to bite, N.T.o. In LXX metaphorically, Micah
3:5; Habakkuk 2:7. For katesqi>ein devour, comp. Matthew 23:13; 2 Corinthians 11:20; Revelation 11:5.

Be consumed (ajnalwqh~te). Rare in N.T. See Luke 9:54. Partisan strife will be fatal to the Christian community as a whole. The organic life of the body will be
destroyed by its own members.

16. Walk (peripatei~te). Frequent in a metaphorical sense for habitual conduct. See Mark 7:5; John 8:12; Acts 21:21; Romans 6:4; 8:4; 1 Corinthians 3:3; Philippians
3:18. Never by Paul in the literal sense.

In the Spirit (pneu>mati). Rather, by the Spirit, as the rule of action. Comp. Galatians 6:16; Philippians 3:16; Romans 4:12.

Fulfill (tele>shte). Bring to fulfillment in action. See on do the law, ver. 3.

The lust (ejpiqumi>an). Frequent in Paul, and usually in a bad sense; but see Philippians 1:23; 1 Thessalonians 2:17 and comp. Luke 22:15. The phrase lust or lusts of
the flesh occurs also Ephesians 2:3; 2 Peter 2:18; 1 John 2:16. It means, not the mere sensual desire of the physical nature, but the desire which is peculiar to human
nature without the divine Spirit.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 41 / 632
17. Are contrary (ajnti>keitai). The verb means to lie opposite to; hence to oppose, withstand. The sentence these - to the other is not parenthetical.
The lust (ejpiqumi>an). Frequent in Paul, and usually in a bad sense; but see Philippians 1:23; 1 Thessalonians 2:17 and comp. Luke 22:15. The phrase lust or lusts of
the flesh occurs also Ephesians 2:3; 2 Peter 2:18; 1 John 2:16. It means, not the mere sensual desire of the physical nature, but the desire which is peculiar to human
nature without the divine Spirit.

17. Are contrary (ajnti>keitai). The verb means to lie opposite to; hence to oppose, withstand. The sentence these - to the other is not parenthetical.

So that (i[na). Connect with these are contrary, etc. %Ina does not express result, but purpose, to the end that, - the purpose of the two contending desires. The intent
of each principle in opposing the other is to prevent man's doing what the other principle moves him to do.

Cannot do (mh). A mistake, growing out of the misinterpretation of i[na noted above. Rather, each works to the end that ye may not do, etc.

The things that ye would (a{ ejalhte). The things which you will to do under the influence of either of the two contending principles. There is a mutual conflict of two
powers. If one wills to do good, he is opposed by the flesh: if to do evil, by the Spirit.

18. The question is, which of these two powers shall prevail. If the Spirit, then you are free men, no longer under the law. Comp. Romans 6:11, 14.

Under the law (uJpomon). The Mosaic law. We might have expected, from what precedes, under the flesh. But the law and the flesh are in the same category.
Circumcision was a requirement of the law, and was a work of the flesh. The ordinances of the law were ordinances of the flesh (Hebrews 9:10, 13); the law was weak
through the flesh (Romans 8:3). See especially, Galatians 3:2-6. In Philippians 3:3 ff. Paul explains his grounds for confidence in the flesh as his legal righteousness. The
whole legal economy was an economy of the flesh as distinguished from the Spirit.

19. Manifest. You have a clearly defined standard by' which to decide whether you are led by the Spirit or by the flesh. Each exhibits its peculiar works or fruits.

Adultery (moicei>a). To be dropped from the text.

Uncleanness (ajkaqarsi>a). See on 1 Thessalonians 2:3.

Lasciviousness (ajselgeia). See on Mark 7:22.

20. Witchcraft (farmaki>a). Or sorcery. Elsewhere only Revelation 18:23. From fa>rmakon a drug. In LXX, see Exodus 7:11; Wisd. xii. 4; Isaiah 47:9. Comp. Acts
19:19peri>erga curious arts, note.

Wrath (qumoi>). Lit. wraths. See on John 3:36.

Strife (ejriqi>ai). More correctly, factions. From e]riqov a hired servant. q>a is, primarily, labor for hire (see Tob. ii. 11), and is applied to those who serve in official
positions for hire or for other selfish purposes, ;and, in order to gain their ends, promote party spirit or faction.

Seditions (dicostasi>ai). Better, divisions. Only here and Romans 16:17. Once in LXX, 1 Macc. iii. 29.

Heresies (aiJre>seiv). In Paul only here and 1 Corinthians 11:19. See on 2 Peter 2:1. Parties, into which divisions crystallize.

21. Murders. Omit from the text.

Revelings (kw~moi). Comp. Romans 13:13; 1 Peter 4:3. In both passages coupled with drunkenness as here. See on 1 Peter 4:3.

I tell you before (prole>gw). Better beforehand, or as Rev. I forewarn you. Po. Comp. 2 Corinthians 13:2; 1 Thessalonians 3:4.

The kingdom of God. See on Luke 6:20.

22. The fruit of the Spirit (oJ karpomatov). The phrase N.T.o. Fruit, metaphorical, frequent in N.T., as Matthew 3:8; 7:16; John 4:36; 15:8; Romans 1:13; 6:21 etc.
We find fruit of light (Ephesians 5:9); of righteousness (Philippians 1:11); of labor (Philippians 1:22); of the lips (Hebrews 13:15). Almost always of a good result.

Love (ajga>ph). Comp. love of the Spirit, Romans 15:30. In Class. filei~n is the most general designation of love, denoting an inner inclination to persons or things, and
standing opposed to misei~n or ejcqai>rein to hate. It occasionally acquires from the context a sensual flavor, as Hom. Od. 18:325; Hdt. iv. 176, thus running into the
sense of ejra~n which denotes sensual love. It is love to persons and things growing out of intercourse and amenities or attractive qualities. Ste>rgein (not in N.T.,
LXX, Sir. 17;17) expresses a deep, quiet, appropriating, natural love, as distinguished from that which is called out by circumstances. Unlike filei~n, it has a distinct
moral significance, and is not applied to base inclinations opposed to a genuine manly nature. It is the word for love to parents, wife, children, king or country, as one's
own. Aristotle (Nic. 9:7, 3) speaks of poets as loving (ste>rgontev) their own poems as their children. See also Eurip. Med. 87. ~n is to love out of an intelligent
estimate of the object of love. It answers to Lat. diligere, or Germ. schatzen to prize. It is not passionate and sensual as ejra~n. It is not, like filei~n, attachment to a
person independently of his quality and created by close intercourse. It is less sentiment than consideration. While filei~n contemplates the person, ajgapa~n
contemplates the attributes and character, and gives an account of its inclination. ~n is really the weaker expression for love, as that term is conventionally used. It is
judicial rather than affectionate. Even in classical usage, however, the distinction between ajgapa~n and filei~n is often very subtle, and well-nigh impossible to express.

In N.T. ejpiqumai~n to desire or lust is used instead of ejra~n. In LXX ajgapa~n is far more common than filei~n. Filei~n occurs only 16 times in the sense of love, and
16 times in the sense of kiss; while ajgapa~n is found nearly 300 times. It is used with a wide range, of the love of parent for child, of man for God, of God for man, of
love to one's neighbor and to the stranger, of husband for wife, of love for God's house, and for mercy and truth; but also of the love of Samson for Delilah, of Hosea
for his adulterous wife, of Amnon's love for Tamar, of Solomon's love for strange women, of loving a woman for her beauty. Also of loving vanity, unrighteousness,
devouring words, cursing, death, silver.

The noun ajga>ph, oClass., was apparently created by the LXX, although it is found there only 19 times. 84 It first comes into habitual use in Christian writings. In N.T.
it is, practically, the only noun for love, although compound nouns expressing peculiar phases of love, as brotherly love, love of money, love of children, etc., are
formed with fi>lov, as filadelfi>a, filarguri>a, filanqrwpi>a. Both verbs, filei~n and ajgapa~n occur, but ajgapa~n more frequently. The attempt to carry out consistently
the classical distinction between these two must be abandoned. Both are used of the love of parents and children, of the love of God for Christ, of Christ for men, of
God for men, of men for Christ and of men for men. The love of man for God and of husband for wife, only ajgapa~n. The distinction is rather between ajgapa~n and
ejpiqumei~n than between ajgapa~n and filei~n. 85 Love, in this passage, is that fruit of the Spirit which dominates all the others. See vv. 13, 14. Comp. 1 Corinthians
13; 1 John 2:5, 9-11; 3:11, 14-16; 4:7-11, 16-21; 5:1-3.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 42 / 632
Joy (cara>). Comp. joy of the Holy Ghost, 1 Thessalonians 1:6 and see Romans 5:2; 14:17; 15:13; 2 Corinthians 6:10; Philippians 1:25; 4:4; 1 Peter 1:8; 1 John 1:4.

Peace (eijrh>nh). See on 1 Thessalonians 1:1. Here of mutual peace rather than peace with God.
the classical distinction between these two must be abandoned. Both are used of the love of parents and children, of the love of God for Christ, of Christ for men, of
God for men, of men for Christ and of men for men. The love of man for God and of husband for wife, only ajgapa~n. The distinction is rather between ajgapa~n and
ejpiqumei~n than between ajgapa~n and filei~n. 85 Love, in this passage, is that fruit of the Spirit which dominates all the others. See vv. 13, 14. Comp. 1 Corinthians
13; 1 John 2:5, 9-11; 3:11, 14-16; 4:7-11, 16-21; 5:1-3.

Joy (cara>). Comp. joy of the Holy Ghost, 1 Thessalonians 1:6 and see Romans 5:2; 14:17; 15:13; 2 Corinthians 6:10; Philippians 1:25; 4:4; 1 Peter 1:8; 1 John 1:4.

Peace (eijrh>nh). See on 1 Thessalonians 1:1. Here of mutual peace rather than peace with God.

Long suffering (makroqumi>a). See on be patient, James 5:7 and comp. Romans 2:4; 2 Corinthians 6:6; Ephesians 4:2; Colossians 1:11.

Gentleness (crhsto>thv). See on good, Romans 3:12; easy, Matthew 11:30; gracious, 1 Peter 2:3. Better, kindness; a kindness which is useful or serviceable.

Goodness (ajgaqwsu>nh). Po. See on Romans 3:12.

Faith (pi>stiv). Trustfulness.

23. Meekness (prau`>thv). See on meek, Matthew 5:5.

Temperance (ejgkra>teia). Only here by Paul. He alone uses ejgkrateu>esqai to have continency, I Corinthians 7:9; 9:25. See on is temperate, 1 Corinthians 9;25. The
word means self-control, holding in hand the passions and desires. So Xen. Mem. 1:2, 1, of Socrates, who was ejgkratestatov most temperate as to sexual pleasures
and pleasures of the appetite.

Such (toiou>twn). Such things, not persons.

There is no law (oujk e]stin no>mov). Against such virtues there is no law to condemn them. The law can bring no charge against them. Comp. 1 Timothy 1:9,10.

24. They that are Christ's (oiJ de). The best texts add x~ they that are of Christ Jesus. Belong to him. The exact phrase only here. But see 1 Corinthians 1:12; 3:23;
15:23; 2 Corinthians 10:7Galatians 3:29.

Have crucified the flesh (thrka ejstau>rwsan). The phrase only here. Comp. Galatians 2:20; 6:14; Romans 6:6. The line of thought as regards death to sin is the same as
in Romans 6:2-7, 11; as regards death to the law, the same as in Romans 7:1-6.

Affections (paqh>masin). Better, passions. Often sufferings, as Romans 8:18; 2 Corinthians 1:5, 6, 7; Philippians 3:10; Hebrews 2:9. Often of Christ's sufferings.
Comp. passions of sins, Romans 7:5 (see on motions). oLXX, where we find pa>qov in both senses, but mostly sufferings. Pa>qov also in N.T., but rarely and Po.
See Romans 1:26; Colossians 3:5; 1 Thessalonians 4:5: always of evil desires.

25. Lipsius makes this verse the beginning of Galatians 6. Weizsacker begins that chapter with ver. 26. There seems to be no sufficient reason. Ver. 25 is connected
naturally with the immediately preceding line of thought. "Such being your principle of life, adapt your conduct (walk) to it." The hortatory form of ver. 26, and its
contents, fall in naturally with the exhortation to walk by the Spirit, and with the reference to biting and devouring, ver. 15, and envyings, ver. 21. The connection of the
opening of Galatians 6 with the close of Galatians 5 is not so manifest; and the address brethren and the change to the second person (6:1) seem to indicate a new
section.

In the Spirit (pneu>mati). Better, by the Spirit, the dative being instrumental as ver. 16.

Walk (stoicw~men). A different word from that in ver. 16. Only in Paul, except Acts 21:24. From stoi>cov a row. Hence, to walk in line; to march in battle order
(Xen. Cyr. 6:3, 34). Sunstoicei~ anewereth to, Galatians 4:25 (note). See also on stoicei>a elements, Galatians 4:3. Paul uses it very graphically, of falling into line with
Abraham's faith, Romans 4:12.

26. Desirous of vainglory (keno>doxoi). N.T.o. Better, vainglorious. The noun kenodoxi>a vainglory only Philippians 2:3. In LXX see Wisd. xiv. 14; 4 Macc. ii. 15;
viii. 18. Originally, vain opinion, error. Ignatius, Magn. xi., speaks of falling into a]gkistra th~v kenodoxi>av the hooks or clutches of error. Do>xa has not the sense of
opinion in N.T., but that of reputation, glory. This compound means having a vain conceit of possessing a rightful claim to honor. Suidas defines any vain thinking about
one's self. It implies a contrast with the state of mind which seeks the glory of God. The modes in which vainglory may show itself are pointed out in the two following
participles, provoking and envying.

Provoking (prokalou>menoi). N.T.o. LXX, only 2 Macc. viii. 11. Lit. calling forth, challenging, and so stirring up strife. Very common in Class.

CHAPTER 6

1. Overtaken in a fault (prolhmfqh|~ - e]n tini paraptw>mati). The verb means lit. to take before; to anticipate or forestall. Elsewhere only Mark 14:8; 1 Corinthians
11:21. LXX, Wisd. xviii. 17. Not, be detected in the act by some one else before he can escape, but surprised by the fault itself; hurried into error. Thus prohas the
sense of before he is aware, and ejn is instrumental, by. 86 For fault or trespass, see on Matthew 6:14.

Spiritual (pneumatikoi). Comp. 1 Corinthians 3:1. Mostly in Paul. See 1 Peter 2:5. Those who have received the Spirit and are led by him. See Galatians 3:2, 3, 5, 14;
4:6; 5:5, 16, 18, 25. He leaves it to the readers' own conscience whether or not they answer to this designation.

Restore (katarti>zete). See on Matthew 4:21; 21:16; Luke 6:40; 1 Peter 5:10. The word is used of reconciling factions, as Hdt. v. 28; of setting bones; of mending
nets, Mark 1:19; of equipping or preparing, Romans 9:22Hebrews 10:5; 11:3; of manning a fleet, or supplying an army with provisions. Usually by Paul metaphorically
as here. The idea of amendment is prominent: set him to rights: bring him into line. Comp. 2 Corinthians 13:11; 1 Corinthians 1:10.

Spirit of meekness. Comp. 1 Corinthians 4:21. Led by the Spirit of God, whose fruit is meekness (v. 23). For the combinations of pneu~ma with genitives, see on
Romans 8:4 p. 87.

Considering (skopw~n). Only in Paul, except Luke 11:35. The verb means to look attentively; to fix the attention upon a thing with an interest in it. See Romans 16:17;
2 Corinthians 4:18; Philippians 2:4; 3:17. Hence, often, to aim at (comp. skopo mark, Philippians 3:14). Schmidt (Syn.) defines: "To direct one's attention upon a thing,
either in order to obtain it, or because one has a peculiar interest in it, or a duty to fulfill toward it. Also to have an eye to with a view of forming a right judgment."
Notice the passing to the singular number - "considering thyself." The exhortation is addressed to the conscience of each. Before you deal severely with the erring
 Copyright
brother,     (c) 2005-2009,
         consider               Infobase and
                   your own weakness     Media  Corp.
                                             susceptibility to temptation, and restore him in view of that fact.                                               Page 43 / 632

2. One another's burdens (ajllh>lwn tarh). The emphasis is on one another's, in contrast with the selfishness which leaves others to take care of themselves. The primary
Considering (skopw~n). Only in Paul, except Luke 11:35. The verb means to look attentively; to fix the attention upon a thing with an interest in it. See Romans 16:17;
2 Corinthians 4:18; Philippians 2:4; 3:17. Hence, often, to aim at (comp. skopo mark, Philippians 3:14). Schmidt (Syn.) defines: "To direct one's attention upon a thing,
either in order to obtain it, or because one has a peculiar interest in it, or a duty to fulfill toward it. Also to have an eye to with a view of forming a right judgment."
Notice the passing to the singular number - "considering thyself." The exhortation is addressed to the conscience of each. Before you deal severely with the erring
brother, consider your own weakness and susceptibility to temptation, and restore him in view of that fact.

2. One another's burdens (ajllh>lwn tarh). The emphasis is on one another's, in contrast with the selfishness which leaves others to take care of themselves. The primary
reference in burdens is to moral infirmities and errors, and the sorrow and shame and remorse which they awaken in the offender.

So (ou=twv). By observing this injunction.

Fulfill (ajnaplhrw>sate). The verb denotes, not the filling up of a perfect vacancy, as the simple plhrou~n, but the supplying of what is lacking to fulness; the filling up of
a partial void. Comp. 1 Corinthians 16:17; Philippians 2:30; 1 Thessalonians 2:16. 87

3. Think (dokei~). Sometimes rendered seems, 1 Corinthians 12:22; 2 Corinthians 10:9; Galatians 2:9; but think is Paul's usual meaning. Comp. Matthew 3:9; 1
Corinthians 11:16; Philippians 3:4.

To be something (ei+nai> ti). For the phrase see Acts 5:36; 8:9; 1 Corinthians 3:7; 10:19; Galatians 2:6; 6:15.

Deceiveth (frenapata|~). N.T.o. oLXX, oClass. See the noun fenapa>thv deceiver, Titus 1:10. Denoting subjective deception; deception of the judgment. The simple
ajpata~n to deceive, Ephesians 5:6; 1 Timothy 2:14; James 1:26 and often in LXX. Lightfoot thinks the compound verb may possibly have been coined by Paul. 88

4. Prove (dokimaze>tw). In Class. of assaying metals Comp. LXX, Proverbs 8:10; 17:3; Sir. ii. 5: also 1 Corinthians 3:13; 1 Peter 1:7. It is the classical verb for
testing money; see Plato, Tim. 65 C. Dokima>zein and purou~sqai to burn or try by fire occur together, Jeremiah 9:7; Psalms 11:6; 65:10. Generally, to prove or
examine, as 1 Corinthians 11:28; 1 Thessalonians 5:21. To accept that which is approved, 1 Corinthians 16:3; 2 Corinthians 8:22; 1 Thessalonians 2:4.

Rejoicing (tochma). Better, as giving the force of the article, "his glorying." Kau>chma is the matter or ground of glorying, see Romans 4:2; 1 Corinthians 9:15; not the
act (kau>chsiv), as Romans 3:27; 2 Corinthians 1:12. 89

In himself (eijv eJauto). Better, with regard to himself, or as concerns. For this use of eijv see Romans 4:20; 15:2; 16:6; Ephesians 3:16. Not, he will keep his glorying
to himself or abstain from boasting. He means that if, on examination, one finds in himself anything to boast of, his cause of boasting will lie simply and absolutely in that,
and not in his merit as compared, to his own advantage, with that of another.

Another (to). Better, the other, or, as Rev., his neighbor. See on Matthew 6:24.

5. Bear ye one another's burdens: every man shall bear his own burden. A kind of paradox of which Paul is fond. See Philippians 2:12, 13; 2 Corinthians 6:8-10; 7:10;
12:10. Paul means, no one will have occasion to claim moral superiority to his neighbor, for (ga) each man's self-examination will reveal infirmities enough of his own,
even though they may not be the same as those of his neighbor. His own burdens will absorb his whole attention, and will leave him no time to compare himself with
others.

His own burden (toon). For i]dion own, see on 1 Timothy 6:1. With forti>on burden comp. ba>rh burdens, ver. 2. It is doubtful whether any different shade of meaning
is intended. Originally ba>rh emphasizes the weight of the burden, forti>on simply notes the fact that it is something to be born (fe>rein), which may be either light or
heavy. See Matthew 11:30; 23:4; Psalms 37:4; Luke 11:46. Comp. Acts 27:10 the lading of a ship.

6. But, although each man is thus individualized as regards his burdens, Christian fellowship in all morally good things is to be maintained between the teacher and the
taught. The passage is often explained as an injunction to provide for the temporal wants of Christian teachers. 90 But this is entirely foreign to the course of thought,
and isolates the verse from the context on both sides of it. As vv. 1-5 refer to moral errors, in all good things has naturally the same reference, as do good in ver. 10
certainly has. The exhortation therefore is, that the disciple should make common cause with the teacher in everything that is morally good and that promotes salvation.
The introduction at this point of the relation of disciple and teacher may be explained by the fact that this relation in the Galatian community had been disturbed by the
efforts of the Judaising teachers, notably in the case of Paul himself; and this disturbance could not but interfere with their common moral effort and life.

Him that is taught (oJ kathcou>menov). See on Luke 1:4.

In the word (togon). The gospel. Usually in Paul with some qualifying word, as of God. Comp. Acts 4:4; 8:4; 11:19; 14:25; 16:6; 1 Thessalonians 1:6; Colossians 4:3.

Communicate (koinwnei>tw). Hold fellowship with; partake with. Not impart to. The word is used of giving and receiving material aid (Philippians 4:15): of moral or
spiritual participation (Romans 15:27; 1 Timothy 5:22; 2 John 1:11): of participation in outward conditions (Hebrews 2:14): in sufferings (1 Peter 4:13).

7. Be not deceived (mh). For the phrase see 1 Corinthians 6:9; 15:33; James 1:16. Deceive is a secondary sense; the primary meaning being lead astray. See on Mark
12:24. The connection of the exhortation may be with the entire section from ver. 1 (Eadie and Sieffert), but is more probably with ver. 6. The Galatians are not to think
that it is a matter of no consequence whether their fellowship be with their Christian teachers who preach the word of truth, or with the Judaising innovators who would
bring them under bondage to the law.

Is not mocked (ouj mukthri>zetai). N.T.o. Quite often in LXX. See 1 Kings 18:27; 2 Kings 19:21; Job 22:19; Proverbs 1:30. Also the noun mukthrismo>v mockery,
Job 34:7; Psalms 34:16. See Ps. of Sol. 4:8. The verb, literally, to turn up the nose at. Comp. Horace, Sat. 1:6, 5, naso suspendis adunco, 2:8, 64; Epist. 1:19, 45.

That (tou~to). Most emphatic. That and nothing else. Comp. Matthew 7:16; 2 Corinthians 9:6.

8. To his flesh (eijv thrka eJautou~). Rather, his own flesh. into: the flesh being conceived as the soil into which the seed is cast. Comp. Matthew 13:22. His own,
because the idea of personal, selfish desire is involved.

Corruption (fqora>n). Primarily, destruction, ruin; but it also has the sense of deterioration, decay, as 1 Corinthians 15:42. Comp. Aristotle, Rhet. 3:3, 4: "And thou
didst sow (e]speirav) shamefully (aijscrw~v) and didst reap (ejqeri>sav) miserably (kakw~v)." See also Plato, Phaedrus, 260 D, and on defile, Romans 3:17.

The Spirit. The Holy Spirit: not the higher nature of man.

Eternal life (zwhnion). See on 2 Thessalonians 1:9 (additional note).
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 44 / 632
9. Be weary (ejnkakw~men). Lit. faint or lose heart. Comp. 2 Thessalonians 3:13.

In due season (kairw|~ ijdi>w|). In the season which is peculiarly the harvest-time of each form of well-doing. See on ver. 5.
The Spirit. The Holy Spirit: not the higher nature of man.

Eternal life (zwhnion). See on 2 Thessalonians 1:9 (additional note).

9. Be weary (ejnkakw~men). Lit. faint or lose heart. Comp. 2 Thessalonians 3:13.

In due season (kairw|~ ijdi>w|). In the season which is peculiarly the harvest-time of each form of well-doing. See on ver. 5.

Faint (ejkluo>menoi). Only here in Paul. See Matthew 15:32; Mark 8:3; Hebrews 12:3, 5. Lit. to be loosened or relaxed, like the limbs of the weary.

10. As we have opportunity (wJv kairo). As there is a proper season for reaping, there is likewise a proper season for sowing. As this season comes to us, let us sow
to the Spirit by doing good. Comp. Ephesians 5:16; Colossians 4:5.

Let us do good (ejrgazw>meqa to). Let us work the good. For the distinctive force of ejrga>zesqai see on 3 John 1:5; and for poiei~n to do, on John 3:21. Comp.
Colossians 3:23 where both verbs occur. To is, of course, the morally good as distinguished from what is merely useful or profitable, but includes what is beneficent or
kindly. See Philemon 1:14; Ephesians 4:28; 1 Thessalonians 3:6; Romans 5:7. Here, in a general sense, embracing all that is specified in vv. 1, 2, 3,10.

Unto them who are of the household of faith (proouv th~v pi>stewv). Pro combines with the sense of direction that of active relation with. Comp. Matthew 13:56;
Mark 9:16; John 1:1; Acts 3:25; 28:25; 1 Thessalonians 4:12; Hebrews 9:20. Frequently in Class. of all kinds of personal intercourse. See Hom. Od. 14:331; 19:288;
Thucyd. 2:59; 4:15; 7:82; Hdt. i. 61. ~oi of the household, rare in N.T. See Ephesians 2:19; 1 Timothy 5:8. Quite often in LXX of kinsmen. It is unnecessary to
introduce the idea of a household here, as A.V., since the word acquired the general sense of pertaining or belonging to. Thus oijkei~oi filosofi>av or gewgrafi>av
belonging to philosophy or geography, philosophers, geographers. So here, belonging to the faith, believers.

11. How large a letter (phli>koiv gra>mmasin). More correctly, with how large letters. Gra>mmata may mean an epistle, as Lat. literae, or epistles; but Paul habitually
uses ejpistolh> for an epistle. Gra>mmasin means with characters, and phli>koiv refers to their size. It is claimed by some that the large characters are intended to call
the attention of the readers to the special importance of the close of the letter. See below.

I have written (e]graya). The aorist may refer to the whole of the preceding letter, or to the concluding verses which follow. In either case it is probably an instance of
the epistolary aorist, by which the writer puts himself at the time when his correspondent is reading his letter. To the correspondent, I write has changed itself into I
wrote. Similarly the Lat. scripsi. &Epemya I sent is used in the same way. See Acts 23:30; Philippians 2:28; Colossians 4:8; Philemon 1:11.

With mine own hand (th|~ ejmh|~ ceiri>). The aorist e]graya is epistolary, and refers to what follows. The concluding verses emphasize the main issue of the letter, that
the Judaising intruders are trying to win the Galatians over to the economy of circumcision which is opposed to the economy of the cross. It is therefore quite probable
that Paul may have wished to call special attention to these verses. If so, this special call lies in the words with my own hand, and not in with how large letters, which
would seem to have been added to call attention to the apostle's handwriting as distinguished from that of the amanuensis. "Mark carefully these closing words of mine.
I write them with my own hand in the large characters which you know."

12. To make a fair show (eujproswph~sai). N.T.o. oClass. oLXX.

In the flesh (ejn sarki>). Qualifying the verb to make a fair show. The whole phrase is well explained by Ellicott: "To wear a specious exterior in the earthly, unspiritual
element in which they move."'En sraki> is not = among men, nor being carnal, nor as regards fleshly things. The desire to make a good appearance irrespective of
inward truth and righteousness, is prompted by the unrenewed, fleshly nature, and makes its fair showing in that sphere.

They constrain (ou=toi ajnagka>zousin). Neither A.V. nor Rev. gives the strong, definitive force of ou=toi. It is these - the Judaising emissaries, that constrain, etc.
Comp. Galatians 3:7.

Only lest (mo>non i[na - mh Or, that they may not. Having no other object, or only from the motive that, etc.

For the cross (tw|~ staurw|~). Better, by reason of the cross. Because of preaching a crucified Messiah. See on Galatians 5:11. The Judaisers attempted to cover with
the law - the requirement of circumcision - the "offense" of a crucified Messiah.

13. Neither they themselves who are circumcised (oujde - oiJ peritemno>menoi aujtoi). For neither, translate not even. Const. themselves with keep the law. The
persons referred to are the same as those in ver. 12. The participle tells nothing as to the antecedents of these persons, whether Jewish or heathen. It is general, those
who are receiving circumcision. It is = the circumcision-party; and the present participle represents them as in present activity. They are circumcised themselves, and
are endeavoring to force circumcision upon others.

Keep the law (no>mon fula>ssousin). See on Galatians 5:3. They are in the same category with all who are circumcised, who do not and cannot fully observe the law.
Comp. Galatians 3:10; 5:3. Hence, if circumcision develops no justifying results, it is apparent that their insistence on circumcision proceeds not from moral, but from
fleshly motives.

That they may glory in your flesh (i[na ejn th|~ uJmete>ra| sarkiswntai). May boast, not of your fulfilling the law, but in your ceremonial conformity; your becoming legal
zealots like themselves. They desire only that you, like them, should make a fair show in the flesh. For the formula kauca~sqai ejn to glory in, see Romans 2:17; 5:3; 1
Corinthians 1:31; 2 Corinthians 10:15.

14. Contrast of Paul's own boasting and its ground with those of the false apostles.

By whom (di' ou=). The relative may refer either to the cross, by which, or to Christ, by whom. The cross was a stumbling-block to the Jews (Galatians 3:13), and it is
the crucified Christ that Paul is emphasizing. Comp. Galatians 2:20; 5:24.

The world (ko>smov). See on John 1:9; Acts 17:24; 1 Corinthians 4:9.

15. A new creature (kainhsiv). Comp. 2 Corinthians 5:17. For kainh new see on Matthew 26:29. For kti>siv on Romans 8:19; 2 Corinthians 5:17. Here of the thing
created, not of the act of creating. The phrase was common in Jewish writers for one brought to the knowledge of the true God. Comp. Ephesians 2:10, 15.

16. Rule (kano>ni). Po. See on 2 Corinthians 10:13, 16. 91 Emphasis on rule not this.

Peace be on them (eijrh>nh ejp' aujtou). The only instance of this formula in N.T. Commonly eijrh>nh with the simple dative, peace unto you, as John 20:19, 21;
 Copyright
Romans  1:7;(c)1 Corinthians
                 2005-2009,1:3;
                             Infobase  Media
                                 Galatians 1:3 Corp.
                                               etc. In the Catholic Epistles, with plhqunqei>h be multiplied. See 1 Peter 1:2; 2 Peter 1:2; Jude 1:2. Page 45 / 632

Mercy (e]leov). In the opening salutations of the Pastoral Epistles with grace and peace; also in 2 John 1:3. In Jude 1:2 with peace and love.
16. Rule (kano>ni). Po. See on 2 Corinthians 10:13, 16. 91 Emphasis on rule not this.

Peace be on them (eijrh>nh ejp' aujtou). The only instance of this formula in N.T. Commonly eijrh>nh with the simple dative, peace unto you, as John 20:19, 21;
Romans 1:7; 1 Corinthians 1:3; Galatians 1:3 etc. In the Catholic Epistles, with plhqunqei>h be multiplied. See 1 Peter 1:2; 2 Peter 1:2; Jude 1:2.

Mercy (e]leov). In the opening salutations of the Pastoral Epistles with grace and peace; also in 2 John 1:3. In Jude 1:2 with peace and love.

And upon the Israel of God. The kai and may be simply collective, in which case the Israel of God may be different from as many as walk, etc., and may mean truly
converted Jews. Or the kai may be explicative, in which case the Israel of God will define and emphasize as many as, etc., and will mean the whole body of Christians,
Jewish and Gentile. In other words, they who walk according to this rule form the true Israel of God. The explicative kai is at best doubtful here, and is rather forced,
although clear instances of it may be found in 1 Corinthians 3:5; 15:38. It seems better to regard it as simply connective. Then o[soi will refer to the individual
Christians, Jewish and Gentile, and Israel of God to the same Christians, regarded collectively, and forming the true messianic community.

17. Henceforth (tou~ loipou~). Only here and Ephesians 6:10. Commonly ton. The genitive is temporal; at any time in the future as distinguished from throughout the
future.

Trouble me (ko>pouv moi - parece>te). Lit. give me troubles; make it necessary for me to vindicate my apostolic authority and the divine truth of my gospel.

Bear in my body. Comp. 2 Corinthians 4:10.

Marks (sti>gmata). N.T.o. The wounds, scars, and other outward signs of persecutions and sufferings in the service of Christ. Comp. 2 Corinthians 11:23 ff. The
metaphor is the brands applied to slaves in order to mark their owners. Hence Rev., I bear branded. Brands were also set upon soldiers, captives, and servants of
temples. See on Revelation 13:16 and comp. Revelation 7:3; 14:1, 9, 11. The scars on the apostle's body marked him as the bondservant of Jesus Christ. The passage
naturally recalls the legend of Francis of Assisi.

18. The grace, etc. The same form of benediction occurs Philemon 1:25.

Brethren. Rev. rightly puts the word at the end of the verse. The position is unusual. It would seem as if Paul intended to close this severe letter with an assurance that
the "foolish Galatians" were still his brethren: They are addressed as "brethren," Galatians 4:12; 5:11; 6:1. Comp. 1 Corinthians 16:24.

THE PASTORAL EPISTLES
INTRODUCTION

The two Epistles to Timothy and the Epistle to Titus are called the Pastoral Epistles because they consist chiefly of instructions and admonitions to pastors.

Their authenticity is disputed. The current of modern criticism is against their Pauline authorship, but it is supported by high authorities.

I. The three letters are closely allied, and stand or fall together. While each has its peculiarities, they contain considerable common matter; and their general situation and
aim are substantially the same. They oppose heresies, seek to establish a definite church polity, and urge adherence to traditional doctrine. Their style is similar. Certain
expressions which occur nowhere else in the N.T. are found in all three. Whole sentences are in almost verbal agreement.

II. They exhibit certain resemblances to the Pauline Epistles, notably to Romans If the writer is not Paul, he is manifestly familiar with Paul's teachings.

III. As to the external evidence for these letters, there seems good reason to believe in the existence, at an early date, either of the letters in their present form, or of
documents on which the letters were constructed later. Not much reliance can be placed on the traces which occur in Clement's Epistle to the Corinthians: perhaps a
little more on those in the Ignatian Epistles, although many of these are merely analogies of expression which may have been accidental, or echoes of current religious
phraseology. An unmistakable reminiscence appears in Polycarp's Epistle to the Philippians (Philippians 4:1 1 Timothy 6:7, 10). There are no echoes in Hermas or in
the Didache, and none of importance in Barnabas. Justin Martyr has a few characteristic expressions of the Pastorals, which may be only accidental coincidences. The
Muratorian Canon enrolls the three as canonical, and expressly justifies their reception because, being private letters, their canonicity might be called in question. They
are found in the Peshitto and Old Latin Versions, and are accepted and cited as Pauline by Clement of Alexandria, Irenaeus, and Tertullian. At the end of the second
century they have a recognized place among the Pauline Epistles. It is, however, significant, that they were excluded from Marcion's Canon. It cannot be positively
affirmed that Marcion knew them, although his acquaintance with them would seem to be implied by Tertullian (Adv. Marc. v., 21), who says that it was strange how
Marcion could have accepted a letter written to one man (Philemon), and have rejected the two to Timothy and the one to Titus.

On the assumption that they were known to Marcion, it is said that he cut and carved the New Testament Scriptures to suit his own views, and that there was therefore
nothing strange in his rejecting the Pastorals. But besides rejecting the whole of the New Testament with the exception of ten Epistles of Paul and the Gospel of Luke
which he mutilated, Marcion applied the knife to the Pauline Epistles. In view of his reverence for Paul as the only true apostle and representative of Jesus Christ, and
for Paul's Epistles as containing the only true gospel, - it is strange that, knowing the Pastorals as Pauline, he should have rejected them en masse, instead of merely
altering or abridging them to suit himself. Tatian also rejected the two letters to Timothy, but accepted Titus, because it contained nothing adverse to ascetic practices.

IV. CHRONOLOGICAL CONSIDERATIONS. - Was Paul released from his first imprisonment and imprisoned a second time? Can a place be found for the three
letters in his recorded history?

It is claimed that Paul was released from prison after his first confinement at Rome (Acts 28:16-31 and that he then continued his missionary labors in Ephesus, Epirus,
Macedonia, and Crete: that he was again arrested and imprisoned, and that the second imprisonment was terminated by his execution.

Of this there is no sound historical evidence whatever. The narrative of Acts leaves him in his first confinement. The ordinary course of argument forms a circle. The
hypothesis of a second imprisonment can be sustained only by the Pastoral Epistles if they are authentic. Their authenticity can be shown only on that hypothesis. The
only evidence adduced for the second imprisonment outside of these letters is,

1.A passage in Clement's Epistle to the Corinthians (5.), as follows: (Paul) "having preached the gospel both in the East; and in the West, received the glorious renown
due to his faith, having taught righteousness to the whole world, and having come to the boundary of the West, and having born his testimony before the rulers. Thus he
departed out of the world." The main point is having come to the boundary of the West (ejpirma th~v du>sewv ejlqw>n). It is claimed that this expression refers to
Spain, and that Clement thus records the fulfillment of the apostle's intention stated in Romans 15:24, 28. Others, however, hold that it refers to Rome. 92 Apart from
this difference, which it is impossible to settle, the whole statement is general, vague, and rhetorical, and has no historical value.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 46 / 632
2.The Muratorian Canon (about 170 A.D.) contains a passage apparently to the effect that Luke relates to Theophilus the things which fell under his own notice, and
evidently declares as apart from his purpose the martyrdom of Peter; but the departure of Paul setting out from the city to Spain - here the text is mutilated. How the
due to his faith, having taught righteousness to the whole world, and having come to the boundary of the West, and having born his testimony before the rulers. Thus he
departed out of the world." The main point is having come to the boundary of the West (ejpirma th~v du>sewv ejlqw>n). It is claimed that this expression refers to
Spain, and that Clement thus records the fulfillment of the apostle's intention stated in Romans 15:24, 28. Others, however, hold that it refers to Rome. 92 Apart from
this difference, which it is impossible to settle, the whole statement is general, vague, and rhetorical, and has no historical value.

2.The Muratorian Canon (about 170 A.D.) contains a passage apparently to the effect that Luke relates to Theophilus the things which fell under his own notice, and
evidently declares as apart from his purpose the martyrdom of Peter; but the departure of Paul setting out from the city to Spain - here the text is mutilated. How the
writer intended to complete it can only be guessed. The passage is worthless as evidence.

3.After these two we have nothing until the fourth century, when Eusebius says that there was a tradition that the apostle again set forth to the ministry of his preaching,
and having a second time entered the same city of Rome, was perfected by his martyrdom before Nero. That in this imprisonment he wrote the second Epistle to
Timothy (H. E. 2:22, 25). This is all. Jerome merely echoes Eusebius. Eusebius does not mention Spain. History does not show any apostolic foundation in Spain.
Neither Irenaeus, Caius, Tertullian, nor Origen allude to such a mission; and although Irenaeus, Tertullian, and Origen mention the death of Paul at Rome, they say
nothing of any journeys subsequent to his first arrival there. Dr. McGiffert remarks (note on Euseb. 2:22, 2): "The strongest argument against the visit to Spain is the
absence of any trace of it in Spain itself. If any church there could have claimed the great apostle to the Gentiles as its founder, it seems that it must have asserted its
claim, and the tradition have been preserved at least in that church."

It is also said that 2 Timothy 4:16, 17 implies that Paul had had a hearing and been discharged and permitted to preach. The assumption is entirely gratuitous. The
words may have referred to a hearing during his first captivity, when he was delivered from imminent danger, but not set at liberty.

In short, historical evidence for a release from the first Roman imprisonment, a subsequent missionary activity, and a second imprisonment, is utterly wanting. It seems
hardly conceivable that no traces of a renewed ministry should be left in history except these instructions to friends and pupils. If Paul was liberated from his first
imprisonment, it is singular that Luke should not have recorded the fact as a triumph of the gospel.

Such being the case, it remains only to find a place for these letters in the recorded ministry of Paul. This, cannot be done. There is no period of that ministry, from
Damascus to Rome, into which they will fit. 93

V. STYLE AND DICTION. - The most formidable objection to the Pauline authorship of these Epistles is furnished by their style and diction, which present a marked
contrast with those of the Pauline letters. That the three Pastorals contain 148 words which appear nowhere else in the N.T., and 304 which are not found in Paul's
writings, are facts which, by themselves, must not be allowed too much weight. Hapaxlegomena are numerous in the several Pauline Epistles. Second Corinthians has
about 90: Romans and 1st Corinthians each over a hundred: Ephesians about 40. That words like polutelh>v and oijkourgo>v appear in the Pastorals and not in Paul,
counts for no more than that oJlotelh.v occurs only in 1st Thessalonians, and ajbarh>v only in 2nd Corinthians.

But we are not dealing with individual letters, but with a group of letters, nearly, if not absolutely, contemporaneous. It is a striking fact that this entire group, closely
allied in all its three parts in vocabulary and style, presents, as a whole, such marked variations in these particulars from the accepted Pauline letters. In their lexical
peculiarities the Pastorals form a class by themselves.

One who is thoroughly steeped in Paul's style and diction, and who reads these letters out of hand, is at once impressed with the difference from Paul. He feels that he
is in a strange rhetorical atmosphere. The sentences have not the familiar ring. The thought does not move with the accustomed rush. The verve of Corinthians and
Galatians, the dialectic vigor of Romans, the majesty of Ephesians, are alike wanting. The association of ideas is loose, the construction is not compact, the movement is
slow and clumsy. We miss the heavily freighted utterance of Paul. The thought is scanty in proportion to the volume of words; as Holtzmann says: "We miss those
characteristic dam-breakings which the construction suffers from the swelling fullness of thought." We miss the frequent anacolutha, the unclosed parentheses, the
sudden digressions, the obscurities arising from the headlong impetus of thought and feeling. The construction of sentences is simple, the thoughts are expressed without
adornment, everything is according to rule and easy, but without momentum or color. Strange compounds, great, swelling words, start up in our path: a Pauline thought
appears in a strange dress: the voice is the voice of Jacob, but the hands are the hands of Esau.

Some of these unusual compounds, for which the writer has a great liking, occur neither in the N.T. nor in profane Greek, High-sounding words are chosen where
simpler terms would have suited the thought better. It seems, occasionally, as if the diction were being employed to pad the meagerness of the thought. A class of
words which occur principally in the Pauline letters is wanting, as a]dikov, ajkaqarsi>a, ajkrobusti>a, gnwri>zein, diaqh>kh, peripatei~n, crhsto>v and sw~ma which,
in the four principal Epistles alone, Paul uses 71 times. We miss entire families of Pauline words, as ejleu>qerov, fronei~n, pra>ssein, te>leiov, ejnergei~n, perisso>v,
and the numerous derivatives and compounds growing out of these.

Again, we look in vain for certain expressions most characteristic of the Pauline vocabulary, as uJpakou>ein, ajpokalu>ptein, kauca~sqai, and their kindred words. Still
more significant is the fact that the article, which is freely used by Paul before entire sentences, adverbs, interjections, numerals, and especially before the infinitive, is
never so employed in the Pastorals. Tou~ with the infinitive disappears. The prepositions, the conjunctions, and especially the particles are quite differently handled. The
lively ga appears oftener in the Epistle to the Galatians than in all the three Pastorals. The movement of the Pauline thought indicated by a]ra and a]ra ou+n is lacking.
qti, e]mprosqen, e[neken, e]peita, e]ti, i]de, ijdou>, mh>pwv, o[pwv, oujke>ti, ou]pw, ou]te, pa>lin, para with the accusative, ejn panti>, po>te, pou~, su>n, w[sper -
none of these appear. There is no trace of Paul's habit of applying different prepositions to the same object in one sentence, for the purpose of sharper definition. See
Galatians 1:1; Romans 1:17.

Similar ideas are differently expressed by Paul and in the Pastorals. Comp. 1 Timothy 1:3 and 2 Corinthians 11:4; Galatians 1:6: 1 Timothy 1:9 and Galatians 5:18, 23;
Romans 6:14: 1 Timothy 1:12 and 1 Corinthians 12:28. For Paul's ejpiqumei~n or ejpipoqei~n the Pastorals give ojre>gesqai. For Paul's a]mwmov, a]memptov,
ajne>gklhtov, the Pastorals give ajnepi>lhmptov (not elsewhere in N.T.). For ejpiplh>ssw (not elsewhere in N.T.) Paul has ejle>gcw though ejle>gcw occurs several
times in the Pastorals. For ajmoibh> (not elsewhere in N.T.) Paul has ajntimisqi>a or ajntapo>dosiv. Paul uses o]ntwv only adverbially (see 1 Corinthians 14:25;
Galatians 3:21): in the Pastorals it is prefixed to a substantive, and converted into an adjective by means of an article, and is used only in this way, a construction
unknown to Paul (see 1 Timothy 5:3, 5,16; 6:19).

To these should be added expressions in all the three Epistles which indicate a peculiar mode of thought and of literary expression on the part of the writer. Such are
eujsebw~v to live godly; diw>kein dikaiosu>nhn to pursue righteousness; fula>ssein thkhn to guard the deposit; parakolouqei~n to follow the teaching; tozesqai to fight
the good fight. Also designations like a]nqrwpoi katefqarme>noi corrupt men; a]nqrwpov qeou~ man of God; constructions like diabebaiou~sqai peri to affirm
concerning something; and the introduction of examples by w=n ejsti>n of whom are.

Many more might be added to these, 94 but these are amply sufficient to show the wide gulf which separates the vocabulary and style of these letters from those of
Paul.

By way of explaining away these facts we are reminded that these are private letters; but even in his private letters a man does not so entirely abjure his literary
peculiarities, and the letter to Philemon exhibits no lack of distinctive Pauline characteristics.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                                Page 47 / 632
It is further urged that Paul's style had developed, and that, in his advanced age, he had lost the vivacity once peculiar to him. One is tempted to smile at the suggestion
of a development of style in the easy commonplaces of these Epistles over the nervous vigor of Romans, the racy incisiveness of Galatians and 2nd Corinthians, and the
majestic richness of Ephesians. As to a decline on account of age, Paul, on this showing, must have aged very rapidly. He styles himself "the aged" in Philemon 1:9.
By way of explaining away these facts we are reminded that these are private letters; but even in his private letters a man does not so entirely abjure his literary
peculiarities, and the letter to Philemon exhibits no lack of distinctive Pauline characteristics.

It is further urged that Paul's style had developed, and that, in his advanced age, he had lost the vivacity once peculiar to him. One is tempted to smile at the suggestion
of a development of style in the easy commonplaces of these Epistles over the nervous vigor of Romans, the racy incisiveness of Galatians and 2nd Corinthians, and the
majestic richness of Ephesians. As to a decline on account of age, Paul, on this showing, must have aged very rapidly. He styles himself "the aged" in Philemon 1:9.
Colossians was written at the same time with Philemon, and Philippians and Ephesians shortly before or after. The Pastorals (assuming Paul's authorship) cannot have
been written more than three or four years later than these; but the Epistles of the Captivity certainly betray no lack of vigor, and exhibit no signs of senility; and the
differences between these and the Pastorals are far greater than between the former and Paul's earliest letters, written ten years before. The production of an old man
may indeed exhibit a lack of energy or a carelessness of style, but an old writer does not abandon his favorite words or his characteristic turns of expression. After
following Paul for a dozen years through ten Epistles, all marked by the essential features of his style, one finds it hard to believe that he should suddenly become a
writer of an entirely different type, ignoring his own characteristic and favorite modes of expression. Surely the themes treated in the Pastorals would have furnished
abundant occasion for uiJotrwsiv, uiJoqesi>a, dikaiosu>nh qeou~, and dikaio>w, which occurs only twice, and in one of these instances is applied to Christ.

VI. As to the character of the teaching, it is possible that the divergence of the teaching and of the Christian ideal of the Pastorals from those of the Pauline Epistles may
have been somewhat exaggerated. On a fair construction, the Pastorals may be said to contain the essentials of the Pauline teaching, expressed or implied. More
exaggerated, however, is the claim of Godet and Findlay, that the Pastorals represent an advanced and rounded expression of Pauline teaching, "bringing the doctrines
of grace to a rounded fullness and chastened ripeness of expression that warrants us in seeing in them the authentic conclusion of the Pauline gospel of salvation in the
mind which first conceived it" (Findlay).

No special pleading can get round the clear difference between the types of Christianity and of Christian teaching as set forth in the Pastorals and in the Pauline Epistles;
between the modes of presenting the doctrine of salvation and the relative emphasis on its great factors.

The death and resurrection of Christ are matters of allusion rather than central truths. As regards resurrection, the Pastorals resemble the Epistle to the Hebrews. The
vital union of the believer with Christ, which is the essence of Paul's Christian ideal, may possibly be implied, but is not emphasized, and certainly does not underlie the
Pastoral teaching. The conception of Justification is not sharply defined. Dikaiou~n occurs but twice, and in one of the cases is predicated of Christ (1 Timothy 3:16).
The teaching is predominantly ethical. Its two key-notes are practical piety and sound doctrine. >>beia piety or godliness plays the part which is born by pi>stiv faith in
the Paulines. Pi>stiv does not occupy the commanding and central position which it does in Paul's teaching. Only in 1 Timothy 1:16; 2 Timothy 3:15 does faith clearly
appear as the means of the subjective appropriation of salvation. In Titus 3:5 just where we should expect it, we do not find faith set sharply over against righteousness
by works. Faith is emphasized as confiding acknowledgment of the truth, and sometimes as the virtue of fidelity. See 1 Timothy 5:12; Titus 2:10. It appears either as
one of the cardinal virtues following in the train of eujse>beia, or as the acknowledgment of the teaching in which eujse>beia finds expression.

These Epistles deal much with the character and attributes of God, and exhibit them in terms which are mostly foreign to Paul, such as God our Savior. This, however,
may have been partly due to the false representations of contemporary heresies. I cannot but feel that there is too much truth in the remark of Schenkel, that "the image
of Christ presented in the Pastorals is indeed composed of Pauline formulas, but is lacking in the Pauline spirit and feeling, in the mystic inwardness, the religious depth
and moral force, that live in the Christ of Paul." Still, the Pauline conception appears in the emphasis upon the manhood of Christ (1 Timothy 2:5; 2 Timothy 2:8), and
the clear implication of his preexistence (1 Timothy 1:15; 3:16; 2 Timothy 1:10). In 1 Timothy 3:16 the representation is nearer to that of John.

VII. THE WRITER'S ALLUSIONS TO HIMSELF AND HIS COMPANIONS. - Grave suspicions as to the Pauline authorship are awakened by the writer's mode
of speaking of himself, and to intimate and trusted companions and disciples like Timothy and Titus. We know how near these two were to him, and how he confided in
them (see Philippians 2:19-22. It is strange that in writing to them he should find it necessary to announce himself formally as an apostle of Jesus Christ (Comp.
Philemon, de>smiov prisoner), just as to the Galatians, who had impugned his apostolic authority, or to the Romans, to whom he was personally a stranger. Such an
announcement is singularly out of place in a private letter, even though official. Equally strange is his assuring such friends that he is appointed of God to be a herald of
the gospel; that he speaks the truth and does not lie; that he has served God from his fathers with a pure conscience. One might doubt his entire confidence in these
trusted ministerial helpers and personal friends, when he feels it incumbent upon him to commend to them the most elementary and self-evident duties, as abstinence
from youthful lusts. It is singular that he should exhort Timothy to let no man despise his youth, when Timothy had attended him for at least thirteen years, and must have
been a mature man. And if Paul, before writing 1st Timothy and Titus, had recently been with them both (1 Timothy 1:3; Titus 1:5), and had given them their
commissions by word of mouth, why does he do the same thing so soon after, especially when he is looking forward to a speedy reunion (1 Timothy 3:14; Titus 3:12)?
Why does he picture the Cretans in such detail to Titus, who was in the midst of them, and who must have known their characteristics quite as well as himself?

VIII. THE HERESIES. - Before it can be decisively asserted that the heresies treated in these Epistles are later than Paul's time, it must be settled what these heresies
were, and this, with our present knowledge, is impossible. There are almost as many different views as there are critics. In the Epistles themselves the statements
regarding heresies are general and sweeping, and, taken together, do not point to any particular system. It would seem that the writer was assailing, not a particular
form of heresy, but a tendency, of which he does not discuss the details. Indeed, the allusions to heresies appear intended principally to point the exhortations to hold
fast sound teaching and the instructions concerning church polity, as safeguards against false teaching and immoral practice. The moral developments of the heresies,
rather than their doctrinal errors, are treated. Their representatives are wicked men and impostors: they are deceiving and deceived: they are of corrupt mind, destitute
of truth, with their consciences seared: they lead captive silly women, laden with sins, led away by divers lusts: they are greedy of gain. At the root of the moral errors
there seem to be indicated Gnostic tendencies and Jewish corruptions, and traits akin to those which appear in the Colossian heresy. All of the writer's theology is anti-
Gnostic. Individual features of Gnosticism can be recognized, but a consistent reference throughout to Gnosticism cannot be shown. 95 In any case, it is noticeable how
the treatment of heresies and false teachers differs from that of Paul. The treatment in the Pastorals is general, sweeping, vague, and mainly denunciatory. No vital
differences between the forms of error and between their teachers are defined, but all are indiscriminately denounced as concerned with foolish and ignorant
questioning, disputes about words, strifes about the law, fables, endless genealogies, and profane babblings. This is quite unlike the controversial method of Paul, who
defines what he assails, demonstrates its unsoundness, and shows the bearing of the gospel upon it.

IX. CHURCH POLITY. - The church polity of the Pastorals is of a later date than Paul. Within the circle of the Pauline Epistles there is no trace of formally constituted
church officers. The greeting to Bishops and Deacons in Philippians is unique, but it does not imply a polity differing substantially from that exhibited in 1st Corinthians
and 1st Thessalonians. The greeting is to the church first, and the special mention of Bishops and Deacons by way of appendage is explained by the fact that the letter
was cancel out by the pecuniary contribution of the Philippian church to Paul, of the collection and sending of which these functionaries would naturally have charge.
The names Bishop and Deacon designate functions and not official titles. In the formal list, in Ephesians 4:11 of those whom God has set in the church, neither Bishops,
Elders, nor Deacons occur; and yet that Epistle was written within a short time of the writing of the Philippian letter. The offices in the Pauline church were charismatic.
The warrant of leadership was a divine, spiritual endowment. Paul recognizes certain functions as of divine institution; and those functions are assumed in virtue of a
special, divine gift in prophecy, speaking with tongues, teaching, healing, or helping, as the case may be (see 1 Corinthians 12). There is no recognition of official
distinctions, or of formal appointment to definite offices, in the Pauline Epistles. Apostles, prophets, teachers, powers, helps, healings, kinds of tongues, do not
represent offices resting on the appointment of the church. The Pastorals recognize Bishops, Deacons, and Presbyters. The recognition of three distinct orders is not as
sharp and clear as in the Ignatian Epistles (100-118 A.D.), but the polity is in advance of that of the Pauline churches as set forth in the Epistles of Paul. The Pastorals
seem   to mark
 Copyright   (c)a2005-2009,
                 transition point between
                              Infobase     the earlier
                                        Media    Corp.republican simplicity and the later monarchical tendency. If these letters are the work of Paul before
                                                                                                                                                          Pagehis first
                                                                                                                                                                   48 / 632
imprisonment, their notes of church polity do not consist with those of his other letters written during that period. If they were composed by Paul a few years after his
first imprisonment, the period is too early for the change in polity which they indicate.
special, divine gift in prophecy, speaking with tongues, teaching, healing, or helping, as the case may be (see 1 Corinthians 12). There is no recognition of official
distinctions, or of formal appointment to definite offices, in the Pauline Epistles. Apostles, prophets, teachers, powers, helps, healings, kinds of tongues, do not
represent offices resting on the appointment of the church. The Pastorals recognize Bishops, Deacons, and Presbyters. The recognition of three distinct orders is not as
sharp and clear as in the Ignatian Epistles (100-118 A.D.), but the polity is in advance of that of the Pauline churches as set forth in the Epistles of Paul. The Pastorals
seem to mark a transition point between the earlier republican simplicity and the later monarchical tendency. If these letters are the work of Paul before his first
imprisonment, their notes of church polity do not consist with those of his other letters written during that period. If they were composed by Paul a few years after his
first imprisonment, the period is too early for the change in polity which they indicate.

In view of all these facts, it seems unlikely that these Epistles are the work of Paul. The writer was probably a Pauline Christian in the early part of the second century,
who, in view of the doctrinal errors and moral looseness of his age, desired to emphasize the orthodox doctrine of the church, to advocate a definite ecclesiastical polity
as a permanent safeguard against error, and to enforce practical rules of conduct. These counsels and warnings he issued in the name of Paul, whose letters he evidently
knew, whose character he revered, and whose language he tried to imitate. To this he was, perhaps, moved by the fact that contemporary heretics, in some cases, laid
claim to the authority of Paul, and in other cases openly repudiated it. It is probable that he based these letters upon genuine Pauline material - despatches, or fragments
of letters to Timothy and Titus, which had fallen into his hands. It may be conceded that the letters have a Pauline nucleus. The writer probably assumed that the
addresses of his letters to Timothy and Titus would attract attention and carry weight, since these teachers were representatives of churches.

To stigmatize such a proceeding as forgery is to treat the conditions of that early time from the point of view of our own age. No literary fraud was contemplated by the
writer or ascribed to him. The practice of issuing a work in the name of some distinguished person was common, and was recognized as legitimate. A whole class of
writings, chiefly apocalyptical and known as pseudepigraphic or pseudonymous, appeared in the times immediately preceding and succeeding the beginning of the
Christian era. Such were the Book of Enoch, the Sibylline Oracles, and the Psalter of Solomon. Precedent was furnished by the Old Testament writings. The Psalmists
adopted the names of David, Asaph, and the Sons of Korah. Neither Samuel nor Ruth nor Esther were. supposed to be the authors of the books which bore their
names. Koheleth, in the Book of Ecclesiastes, impersonates Solomon, and the Proverbs and the Canticles both bear his name.

The church of the second century thankfully accepted these three Epistles, and, inferior though they were in spiritual power and richness of idea to the genuine Pauline
letters or the Epistle to the Hebrews, incorporated them with these among the New Testament writings. They are valuable in exhibiting to us certain features of post-
Pauline Christianity. They testify to the energy and purity of the church's moral impulses as nourished by the religious principles of Christendom. They show us the
causes out of which grew the increased emphasis upon authority and external regimen. By their strong attestation of the value of the inheritance from the apostolic age,
by their high ethical character, based on religion and exhibiting the moral consequences of the Christian faith, by their emphasis upon the practical rather than the
doctrinal edification of the church, upon the significance of the church, and upon the representation of Christianity by Christian personality - they justify their
canonization.

COMMENTARIES AND OTHER LITERATURE

OPPOSERS OF THE AUTHENTICITY

H. J. Holtzmann, Die Pastoralbriefe kritisch und exegetisch behandelt, 1880.

H. von Soden, "Introduction to Pastoral Epistles," Hand-Commentar, by Holtzmann, Lipsius, Schmiedel, and von Soden, 1893.

Samuel Davidson, Introduction to the Study of the New Testament.

C. von Weizsacker, Das apostolische Zeitalter der christlichen Kirche, 1891. Transl. by Millar, 1894.

O. Pfleiderer, Das Urchristenthum, seine Schriften und Lehren, 1887. Der Paulinismus, 1890.

A. Sabatier, L'Apotre Paul. Transl. by Hellier, 1890.

Ad. Julicher, Einleitung in das Neue Testament, 1894.

Edwin Hatch, art. "Pastoral Epistles," Encyclopaedia Britannica.

A. McGiffert, The Apostolic Age, 1897.

Lemme, Das echte Ermahnungschreiben des Apostels Paulus an Timotheus, 1882.

F. H. Hesse, Die Entstehung der neutestamentlichen Hirtenbriefe, 1889.

DEFENDERS OF THE AUTHENTICITY

B. Weiss, Einleitung in das Neue Testament. Transl. by David. son, 1886.

G. Salmon, A Historical Introduction to the Study of the New Testament.

F. Godet, Introduction au Nouveau Testament, Pt. I. Transl. by Affleck, 1893.

W. M. Ramsay, The Church in the Roman Empire before A D. 170, 1893.

J. E. Huther in Meyer's Commentary, 1875.

H. Wace, in Speaker's Commentary.

G. G. Findlay, Appendix to Transl. of Sabatier's L'Apotre Paul, 1891.

F. W. Farrar, Life and Work of St. Paul, Vol. ii., Excursus ix., 1879.

P. John Gloag, Introduction to the Pauline Epistles, 1874.

Theo. Zahn,(c)
Copyright   Einleitung in das
               2005-2009,     Neue Testament,
                            Infobase          1897.
                                     Media Corp.                                                                                                        Page 49 / 632
Rud. Steinmetz, Die zweite romische Gefangenschaft des Apostels Paulus, 1897.
F. W. Farrar, Life and Work of St. Paul, Vol. ii., Excursus ix., 1879.

P. John Gloag, Introduction to the Pauline Epistles, 1874.

Theo. Zahn, Einleitung in das Neue Testament, 1897.

Rud. Steinmetz, Die zweite romische Gefangenschaft des Apostels Paulus, 1897.

J. Vernon Bartlett, The Apostolic Age, 1899

COMMENTARIES

ENGLISH

J. E. Huther, in Meyer's Commentary. Transl.

C. J. Ellicott, A Critical and Grammatical Commentary or the Pastoral Epistles.

H. Wace, Speaker's Commentary.

P. Fairbairn, The Pastoral Epistles, Greek Text and Transl.

GERMAN

B. Weiss, Meyer's Commentary, 1885. Published separately.

H. J. Holtzmann, Die Pastoralbriefe.

H. von Soden, Hand-Commentar, Vol. III.

H. Koelling, Der erste Brief Pauli an Timotheus.

K. Knoke, Praktisch-theologischer Kommentar zu den Pastoral, briefen des Apostels Paulus.

THE FIRST EPISTLE TO TIMOTHY
CHAPTER 1

1. An apostle of Jesus Christ. This title appears in the salutations of Romans, 1st and 2nd Corinthians, Galatians, Ephesians, Colossians. In Philippians, Paul and
Timothy the servants of Jesus Christ. Philemon a prisoner. This formal announcement of apostleship is strange in a private letter.

By the commandment of God (kat' ejpitagh). The phrase in Romans 16:26. Kat' ejpitagh absolutely, by commandment, 1 Corinthians 7:6, 2 Corinthians 8:8. Paul uses
diamatov qeou~ by the will of God. See 1 Corinthians, 1:1; 2 Corinthians 1:1; Ephesians 1:1; Colossians 1:1. Comp. 2 Timothy 1:1.

Our Savior (swth~rov hJmw~n). Comp. Luke 1:47; Jude 1:25. oP. Six times in the Pastorals. Used of both God and Christ (see Titus 1:3, 4; 2:10, 13; 3:4, 6). The
saving of men appears as God's direct will and act, 1 Timothy 2:4; Titus 3:5; 2 Timothy 1:9 as Christ's work, 1 Timothy 1:15 comp. 2 Timothy 2:10. In LXX swth
hope is predicated of Christ by Ignatius, Ephesians 21; Philad v. The salutation as a whole has no parallel in Paul.

Jesus Christ which is our hope. The phrase is unique in N.T. Comp. Colossians 1:27 where, however, the construction is doubtful. a hope is predicated of Christ by
Ignatius, Ephesians 21; Philad. v. The Salutation as a whole has no parallel in Paul.

2. My own son in the faith (gnhsi>w| te>knw| ejn pi>stei). More correctly, "my true child in faith." Comp. Titus 1:4. With these two exceptions, te>knon or uiJo>v ejn
pi>stei does not occur in N.T. pi>stei or th|~ pi>stei is not come on Paul; see 1 Corinthians 16:13; 2 Corinthians 8:7; 13:5; Galatians 2:20; 2 Thessalonians 2:13. In the
Pastorals, nine times. In Paul joined with zh|~n to live, ei+nai to be, sth>kein to stand, bebaiou~sqai to be established. For gnh>siov true, see 2 Corinthians 8:8;
Philippians 2:20; 4:3. It means natural by birth-relation, therefore true or genuine.

Mercy (e]leov). This addition to the usual form of salutation is peculiar to the Pastorals.

3. Even as (kaqw). An awkward construction, there being nothing to answer to kaqw.

To abide (prosmei~nai). To continue on. The compound does not occur in Paul, but is found in Acts 11:23; 13:43; 18:18.

When I went (poreuo>menov). Better, was going, or was on my way. The participle cannot refer to Timothy.

Might'st charge (paraggei>lh|v) See on Acts 1:4. Very common in Luke and Acts, but not in Paul. In 1st Timothy alone five times.

Some (tisi) Note the indefinite designation of the errorists, and comp. 1 Timothy 1:6; 4:1; 5:15, 24; 6:21. The expression is contemptuous. It is assumed that Timothy
knows who they are. This is after the Pauline manner. See Galatians 1:7; 2:12; 1 Corinthians 4:18; 15:12; 2 Corinthians 3:1; Colossians 2:4, 8.

That they teach no other doctrine (mh). Better, not to teach a different doctrine. For e[terov different, see on Galatians 1:6. The verb Pasto. oLXX. oClass. The charge
is not to teach anything contrary to the sound teaching (verse 10) or irreconcilable with it. Comp. Galatians 1:6; 2 Corinthians 11:4; Romans 16:17.

4. Give heed (prose>cein). oP. Frequent in LXX and Class. Lit. To hold to. Often with to the mind, which must be supplied here. It means here not merely to give
attention to, but to give assent to. So Acts 8:6; 16:14; Hebrews 2:1; 2 Peter 1:19.

Fables (mu>qoiv). Mu~qov, in its widest sense, means word, speech, conversaton or its subject. Hence the talk of men, rumour, report, a saying, a story, true or false;
later, a fiction as distinguished from lo>gov a historic tale. In Attic prose, commonly a legend of prehistoric Greek times. Thus Plato, Repub. 330 D, oiJ lego>menoi
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Pageand  502/Peter
                                                                                                                                                                        632
mu~qoi peri what are called myths concerning those in Hades. Only once in LXX, Sir. xx. 19, in the sense of a saying or story. In N.T. Only in Pastorals,
1:16. As to its exact reference here, it is impossible to speak with certainty. Expositors are hopelessly disagreed, some referring it to Jewish, others to Gnostic fancies.
It is explained as meaning traditional supplements to the law, allegorical interpretations, Jewish stories of miracles, Rabbinical fabrications, whether in history or
attention to, but to give assent to. So Acts 8:6; 16:14; Hebrews 2:1; 2 Peter 1:19.

Fables (mu>qoiv). Mu~qov, in its widest sense, means word, speech, conversaton or its subject. Hence the talk of men, rumour, report, a saying, a story, true or false;
later, a fiction as distinguished from lo>gov a historic tale. In Attic prose, commonly a legend of prehistoric Greek times. Thus Plato, Repub. 330 D, oiJ lego>menoi
mu~qoi peri what are called myths concerning those in Hades. Only once in LXX, Sir. xx. 19, in the sense of a saying or story. In N.T. Only in Pastorals, and 2 Peter
1:16. As to its exact reference here, it is impossible to speak with certainty. Expositors are hopelessly disagreed, some referring it to Jewish, others to Gnostic fancies.
It is explained as meaning traditional supplements to the law, allegorical interpretations, Jewish stories of miracles, Rabbinical fabrications, whether in history or
doctrine, false doctrines generally, etc. It is to be observed that mu~qoi are called Jewish in Titus 1:14. In 1 Timothy 4:7 they are described as profane and
characteristic of old wives. In 2 Timothy 4:4 the word is used absolutely, as here.

Endless genealogies (genealogi>aiv ajpera>ntoiv). Both words Pasto For genealogi>a (oLXX) comp. Titus 3:9. Genealogei~sqai to trace ancestry, only Hebrews 7:6;
comp. 1 Chronicles 5:1 the only instance in LXX. >rantov endless, N.T.o. Twice in LXX. By some the genealogies are referred to the Gnostic aeons or series of
emanations from the divine unity; by others to the O.T. Genealogies as interpreted allegorically by Philo, and made the basis of a psychological system, or O.T.
Genealogies adorned with fables: by others again to genealogical registers proper, used to foster the religious and national pride of the Jews against Gentiles, or to
ascertain the descent of the Messiah. >rantov from aj not, and pe>rav limit or Terminus. Pe>rav may be taken in the sense of object or aim, so that the adjective here
may mean without object, useless. (So Chrysostom, Holtzmann, and von Soden.) Others take it in a popular sense, as describing the tedious length of the genealogies
(Alford); and others that these matters furnish an inexhaustible subject of study (Weiss). "Fables and endless genealogies" form a single conception, the kai and being
explanatory, that is to say, and the "endless genealogies" indicating in what the peculiarity of the fables consists.

Which (ai[tinev). Rather the which: inasmuch as they.

Minister (pare>cousin). Afford, furnish, give occasion for. Only twice in Paul. Elsewhere mainly in Luke and Acts.

Questions (ejkzhth>seiv) Better, questionings. N.T.o. oLXX. oClass. The simple zhth>seiv in Pastorals, John and Acts. The preposition ejk gives the sense of subtle,
laborious investigation: inquiring out.

Godly edifying. According to the reading oijkodomi>an edification. So Vulg. Aedificationem. But the correct reading is oijkonomi>an ordering or dispensation: the
scheme or order of salvation devised and administered by God: God's household economy. hxa>a is a Pauline word. With the exception of this instance, only in Paul
and Luke. See Ephesians 1:10; 3:2, 9; Colossians 1:25.

Which is in faith (thstei). See on verse 2. Faith is the sphere or clement of its operation.

5. The end of the commandment (te>lov th~v paraggeli>av). The article with "Commandment" points back to might'st charge, ver. 3. Rend. Therefore, of the charge.
Te>lov end, aim, that which the charge contemplates.

Love (ajga>ph). See on Galatians ver. 22. The questionings, on the contrary, engendered strifes (2 Timothy 2:23). Love to men is meant, as meant as N.T. When the
word is used absolutely. See Roman 13:10.

Out of a pure heart (ejk kaqara~v kardi>av). Comp. Luke 10:27"Thou shalt love the Lord thy God out of they whole heart (ejx o[lhv kardi>av sou), and in or with
(ejn) thy whole soul," etc. For a pure heart, comp. 2 Timothy 2:22. Kaqaro>v pure in Paul only Romans 14:20. The phrase a pure heart occurs, outside of the
Pastorals only in 2 Peter 1:22. For kardi>a heart see on Romans 1:21.

A good conscience(suneidh>sewv ajgaqh~v). Comp 2 Timothy 1:3. Sunei>dhsiv conscience is common in Paul. See on 1 Peter 3:16.

Faith unfeigned (pi>stewv ajnupokri>tou). >kritov unfeigned twice in Paul, Romans 12:9; 2 Corinthians 6:6 both times as an attribute of love. In James 3:17 it is an
attribute of wisdom, and in 1 Peter 1:22 of brotherly love. Notice the triad, love, conscience, faith. There is nothing un-Pauline in the association of conscience and
faith, although, as a fact, Paul does not formally associate them. In 1 Corinthians 8:7, 10, 12 conscience is associated with knowledge.

6. Having swerved (ajstoch>santev). Pasto. In LXX, Sir. vii. 19; vii. 9. It means to miss the mark.

Have turned aside (ejxetra>phsan). oP. Comp. 1 Timothy 5:15; 6:20; 2 Timothy 4:4; Hebrews 12:13.

Vain Jangling (mataiologi>an). N.T.o. oLXX. oClass. The word Illustrates the writer's fondness for unusual compounds. Jangling is an early English word from the old
French jangler, comp. Jongleur a teller of tales. Hence jangling is empty chatter So Chaucer,

"Them that jangle of love."

Troil, and Cress ii. 800.

And Piers Ploughman,

"And al day to drynken

At diverse tavernes

And there to jangle and jape."

Vision, Pasc. ii. 1069.

Shakespeare,

"This their jangling I esteem a sport."

Mids. Night's D. iii. 2.

Wiclif, Exodus 17:7 (earlier version), uses jangling for wrangling. "And he clepide the name of the place Temptynge for the jangling of the sons of Israel."

7.Copyright
   Desiring (qe>lontev). TheInfobase
            (c) 2005-2009,   participleMedia
                                       is explanatory
                                              Corp. and confirmatory of the preceding statement: since they desire.                                    Page 51 / 632
Teachers of the law (nomodida>skaloi). oP. It occurs in Luke 5:17 and Acts 5:34. No>mov is, apparently, the Mosaic law. These teachers may have been arbitrary
interpreters of that law, but in what way, cannot be shown.
Mids. Night's D. iii. 2.

Wiclif, Exodus 17:7 (earlier version), uses jangling for wrangling. "And he clepide the name of the place Temptynge for the jangling of the sons of Israel."

7. Desiring (qe>lontev). The participle is explanatory and confirmatory of the preceding statement: since they desire.

Teachers of the law (nomodida>skaloi). oP. It occurs in Luke 5:17 and Acts 5:34. No>mov is, apparently, the Mosaic law. These teachers may have been arbitrary
interpreters of that law, but in what way, cannot be shown.

Understanding (noou~ntev). Better, though they understand.

What they say - whereof they affirm (a{ le>gousin - perinwn diabebaiou~ntai). The latter expression is an advance on the former, as appears not only from the verbs
themselves, but from the different pronominal expressions. They know not what they say, nor what kind of things they are of which they speak so confidently. The
compound diabebaiou~swai to affirm, Pasto. Comp. Titus 3:8. The false teachers announce their errors with assurance.

8. Good (kalo>v). Comp. Roman 7:16. Morally excellent and salutary. See on James 10:11. This is the only instance of cra~sqai to use with no>mov law.

Lawfully (nomi>mwv). Pasto. oLXX. The nature of the proper use of the law - is indicated by the next clause.

9. Knowing (eijdw). The participle is connected with ti one, a man, in the preceding clause.

Is not made (ouj kei~tai). Lit. Is not laid down, set, appointed. Comp. 1 Thessalonians 3:3. This is the only instance of its use with no>mov law. That usage is frequent
in Class. See, for instance, Thucyd. ii. 37.

Righteous (dikai>w|). Morally upright. Not in the Pauline sense of justified by faith. Comp. 2 Timothy 2:22; 3:16. This appears from the way in which the opposite of
righteous is described in the next clause.

Lawless (ajno>moiv). Recognizing no law; a sense which accords better with the following context than not having a law, as 1 Corinthians 9:21.

Disobedient (ajnupota>ktoiv). Only in Pastorals and Hebrews. Better unruly. Disobedient is too specific. It means those who will not come into subjection. It is closely
allied with lawless. In the one case no legal obligation is recognized; in the other, subjection to law is refused.

Ungodly - sinners (ajsebe>si - aJmartwloi~v). The same collocation in 1 Peter 4:18; Jude 1:15. See on godliness, 2 Peter 1:3.

Unholy - profane (ajnosi>oiv - bebh>loiv). x unholy, Pasto See on holiness, Luke 1:75. Be>bhlov profane, comp. Timothy 4:7; 6:20; 2 Timothy 2:16; Hebrews 12:16.
The verb bebhlou~n to profane, Matthew 12:5; Acts 24:6 and often in LXX. Derived from bhlo>v threshold (comp. bai>nein to go). Hence the primary sense is that
may be trodden. Comp. Lat. Profanus before the temple, on the ground outside. What is permitted to be trodden by people at large is unhallowed, profane. Esau is
called be>bhlov in Hebrews 12:16 as one who did not regard his birthright as sacred, but as something to be sold in order to supply a common need.

Murderers of fathers - murders of mothers (patrolw|>aiv - mhtrolw|>aiv). Both words Pasto and oLXX. Both in Class. More literally, smiters of fathers and mothers,
though used in Class. Of parricides and matricides. Derived from ajloa~n to smite or thresh. The simple verb, 1 Corinthians 9:9, 10.

Manslayers (ajndrofo>noiv). N.T.o. Once in LXX, 2 Macc. ix. 28.

10. Them that defile themselves with mankind (ajrsenokoi>taiv). Only here and 1 Corinthians 6:9. oLXX, oClass.

Menstealers (ajndrapodistai~v). N.T.o. Once in LXX. Ellicott remarks that this is a repulsive and exaggerated violation of the eighth commandment, as ajrsenokoitei~n
is of the seventh. The penalty of death is attached to it, Exodus 21:16.

Perjured persons (ejpio>rkoiv). N.T.o. Once in LXX, Zechariah 5:3. See Leviticus 19:12.

Is contrary to (ajnti>keitai). Lit. Lies opposite to. Used by Paul and Luke. See Luke 13:17; Galatians 5:17.

The sound doctrine (th|~ uJgiainou>sh| didaskali>a|). A phrase peculiar to the Pastorals. '>nein to be in good health, Luke 5:31; 7:10; 3 James 2. oP. Quite frequent in
LXX, and invariably in the literal sense. Often in salutations or dismissals. See 2 Macc i.10; ix. 19; 2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which
occurs eight times, is six times associated with didaskali>a teaching, or lo>goi words, and twice with ejn th|~ pi>stei or th|~ pi>stei in the faith. The sound teaching
(comp. didach> teaching, 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2:2, 8). In
all the three letters it is called ajlh.qeia or hJ ajlh>qeia the truth, the knowledge (ejpi>gnwsiv) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25;
3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow (parakolouqei~n) sound teaching or the truth. The
subjective characteristic of Christians is eujse>beia or qeose>beia godliness or piety 1 Timothy 2:2, 10; 3:16; 4:7, 8; 6:6, 11); and the teaching and knowledge of the
truth are represented as kat' eujse>beian according to godliness 1 Timothy 6:3; Titus 1:1). Comp. eujsebei~n to show piety, 1 Timothy 5:4. eujsebw~v zh|~n to live
godly, 2 Timothy 3:12; Titus 2:12; and bi>on dia>gein ejn pa>sh| eujsebei>a| to lead a life in all godliness, 1 Timothy 1:2:2. The contents of this sound teaching which is
according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 2:15; 4:12; 6:11; 2 Timothy 1:13; 3:10; Titus
2:2. >qeia truth is used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 11:10;
Galatians 2:5; Ephesians 4:21, 24; and 2 Timothy 2:25,26; 3:7 (comp. 5:1-94:3, 4; Titus 1:12 (comp. 5:11, 15); Titus 2:4 (comp. v. 1, 3); Titus 3:1. Whoever grasps
the truth has faith 2 Timothy 1:13; 2:18; 3:8; Titus 1:3 f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false
teachers, as 1 Timothy 1:19; 4:1; 5:8, 12; 6:10, 21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1
Timothy 1:19; 4:1; 6:10, 21; Titus 1:4. In comparing the ideal of righteousness ver. 9) with that of Paul, note that it is not denied that Christ is the source of true
righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one
free from the law. Here, the man for whom the law is not made (ver. 9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do
not exclude each other: the sound teaching is according to the gospel (ver. 11), but the point of emphasis is shifted.

11. According to. The connection is with the whole foregoing statement about the law and its application, ver. 9 ff. The writer substantiates what he has just said about
the law, by a reference to the gospel. Comp. Romans 2:16.

The glorious gospel of the blessed God (tolion th~v do>xhv tou~ makari>ou qeou~). More correctly, the gospel of the glory, etc. The phrase as a whole has no
parallel in N.T. The nearest approach to it is 2 Corinthians 4:4. Gospel of God is a Pauline phrase; but maka>riov blessed is not used of God by Paul, is not used of
God  by paul,
 Copyright   (c)nor elsewhere Infobase
                 2005-2009,   outside ofMedia
                                        the pastorals,
                                               Corp. where it occurs twice, here and 1 Timothy 6:15. For blessed is not used of God by Paul, nor elsewhere
                                                                                                                                                   Page 52    outside
                                                                                                                                                                 / 632of
the Pastorals, where it occurs twice, here and 1 Timothy 6:15. For blessed see on Matthew 5:3. The appearing of the glory of God in Jesus Christ is the contents of the
gospel. Comp. Titus 2:13.
the law, by a reference to the gospel. Comp. Romans 2:16.

The glorious gospel of the blessed God (tolion th~v do>xhv tou~ makari>ou qeou~). More correctly, the gospel of the glory, etc. The phrase as a whole has no
parallel in N.T. The nearest approach to it is 2 Corinthians 4:4. Gospel of God is a Pauline phrase; but maka>riov blessed is not used of God by Paul, is not used of
God by paul, nor elsewhere outside of the pastorals, where it occurs twice, here and 1 Timothy 6:15. For blessed is not used of God by Paul, nor elsewhere outside of
the Pastorals, where it occurs twice, here and 1 Timothy 6:15. For blessed see on Matthew 5:3. The appearing of the glory of God in Jesus Christ is the contents of the
gospel. Comp. Titus 2:13.

Which was committed to my trust (o{ ejpisteu>qhn ejgw>). Or, with which I was intrusted. Comp Titus 1:3; Roman 3:2; 1 Corinthians 9:17; Galatians 2:7; 1
Thessalonians 2:4 The ejgw> I emphatically asserts the authority of paul against the "teachers of the law) (ver.7).

12. Hath enabled (ejndunamw>santi). An unclassical word, found in Paul and Acts. See Acts 9:22; Philippians 4:13. Three times in the Pastorals.

Counted (hJgh>sato). A common Pauline word.

Putting (qe>menov). Better appointing. The participle defines counted me faithful. He counted me faithful in that he appointed, etc.

Into the ministry (eijv diakoni>an). Better, appointing me to his service. The conventional phrase "the ministry" gives a wrong impression. The term is general, covering
every mode of service, either to God or to men. Dia>konoi ministers is used of the secular ruler, Roman 13:4. See also 1 Corinthians 12:5; 16:15; 2 Corinthians 3:7, 8;
Ephesians 4:12 and on minister, Matthew 20:26.

13. Blasphemer - persecutor - injurious (bla>sfhmon - diw>kthn - uJbristh>n). Neither bla>sfhmov nor diw>kthv is used by Paul. Bla>sfhmov in Acts 7:11; 2 Peter
2:11; diw>kthv N.T.o.; uJbristh>v in Romans 1:30 only; often in LXX. See on blasphemym Mark 7:22 and comp. 1 Corinthians 10:30. aw>v is one whose insolence
and contempt of others break forth in wanton and outrageous acts. Paul was uJbristh>v when he persecuted the church. He was uJbrisqei>v shamefully entreated at
philippi (1 Thessalonians 2:2). Christ prophesies that the Son of man shall be shamefully entreted (uJbrisqh>setai, Luke 18:32). Similar regretful references of paul to his
former career appear in Acts 22:4; Galatians 1:13,23. Such a passage may have occurred in some Pauline letters to which this writer had access, or it may be an
imitation.

I obtained mercy (hjleh>qhn). Comp. Ver. 16. In speaking of his conversin, Paul uses ca>riv grace. See ver. 14, and the apostleship he speaks of himself as one who
has obtained mercy (hjlehme>nov) of the Lord to be faithful. 1 Corinthians 7:25; comp. 2 Corinthians 4:1.

14. Was exceeding abundant (uJperepleo>nasen). Or abounded exceedingly. N.T.o. oLXX. oClass. Paul is fond of compounds with uJpe, which, with a few
exceptions, are found only in his writings. In the pastorals there are only three. See 1 Timothy 2:2; 2 Timothy 3:2.

With faith. For faith as treated in the Pastorals, see Introduction, and sound doctrine, ver. 10.

15. This is a faithful saying (pistogov). Better, faithful is the saying. A favorite phrase in these Epistles. oP. See 1 Timothy 3:1; 4:9; 2 Timothy 2:11; Titus 3:8.

Worthy of all acceptation (pa>shv ajpodoch~v a]xiov). The phrase only here and 1 Timothy 4:9. > Pasto oLXX. Comp. Acts 2:41ajpodexa>menoi togon received his
word. Pa>shv all or every describes the reception of which the saying is worthy as complete and excluding all doubt.

Came into the world (h+lqen eijv tosmon). The phrase is unique in the Pastorals, and does not appear in Paul. It is Johannine. See James 1:9; 3:19; 21:27; 12:46.

To save sinners (aJnartwlou). The thought is Pauline, but not the phrase. See Luke 9:56; 19:10.

Chief (prw~tov). Or foremost. Comp. 1 Corinthians 15:9 and Ephesians 3:8. This expression is an advance on those.

16. First (prw>tw|) Not the chief sinner, but the representative instance of God's longsuffering applied to a high-handed transgressor. It is explained by pattern.

All longsuffering (than). More correctly, "all his longsuffering." The A.V. misses the possessive force of the article. For longsuffering see on be patient, James 5:7. The
form a[pav occurs as an undisputed reading only once in Paul, Eph. 6:13 and not there as an adjective. Often in Acts and Luke. This use of the article with the adjective
pa~v or a[pav is without parallel in Paul.

Pattern (uJpotu>pwsin). Or, ensample. Only here and 2 Timothy 1:13. oLXX. oClass. An example of the writer's fondness for high-sounding compounds. Paul uses
tu>pov.

To them. The A.V. conveys the sense more clearly than Rev. "Of them," which is ambiguous. The genitive has a possessive sense. He would be their ensample, or an
ensample for their benefit.

Believe (pisteu.ein). This verb, so frequent in Paul, occurs six times in the pastorals. In two instances, 1 Timothy 1:11; Titus 1:3 it is passive, in the sense of to be
intrusted with. Here in the Pauline sense of believing on Christ. In 1 Timothy 3:16 passive, of Christ believe d on in the world. In 2 Timothy 1:12 of God the Father, in
whom the writer confides to keep the trust committed to him. In Titus 3:8 of belief in God. With ejpi upon and the dative, Roman 9:33; 10:11; 1 Peter 2:6 (all citations),
and Roman 4:18; Luke 24:25.

Unto life everlasting (eijv zwhnion). Better, eternal life. See additional not on 2 Thessalonians 1:9. The conception of life eternal is not limited to the future life (as von
Soden). Godliness has promise of the life which now is, as well as of that which is to come (1 Timothy 4:8). The promise of eteral life (2 Timothy 1:1) and the words
who brought life and immortality to light through the gospel (2 Timothy 1:10) may fairly be taken to cover the present life.

17. King eternal (basilei~ tw~n aijw>nwn). Lit. the king of the ages. Only here and Revelation 15:3. Comp. Hebrews 1:2; 11:3. In LXX, Tob. vi. 10. For kindred
expressions in LXX, see Exodus 15:18; 1 Samuel 13:13; Psalms 9:7; 28:10; 73:12; 144:13; 145:. See also additional note on 2 Thessalonians 1:9.

Immortal (ajfqa>rtw|). Lit. Incorruptible. In Paul, applied to God only, Roman 1:23.

Invisible (ajor>tw|). Applied to God, Colossians 1:15; Hebrews 11:27.

The only wise God (mo>nw| qew|~). Wise should be omitted. Rend. The only God. Sofw|~ wise was interpolated from Romans 16:27 - the only instance in which
Paul applies the term to God. Comp. Jude 1:4, 25; Luke 5:21; James 5:44.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                               Page 53 / 632
Honor and glory (timhxa). This combination in doxology only here and Apoc v. 12, 13. Comp. Revelation 4:9. In doxologies Paul uses only do>xa glory, with the
article, the glory, and with to whom or to him. (Be).
Invisible (ajor>tw|). Applied to God, Colossians 1:15; Hebrews 11:27.

The only wise God (mo>nw| qew|~). Wise should be omitted. Rend. The only God. Sofw|~ wise was interpolated from Romans 16:27 - the only instance in which
Paul applies the term to God. Comp. Jude 1:4, 25; Luke 5:21; James 5:44.

Honor and glory (timhxa). This combination in doxology only here and Apoc v. 12, 13. Comp. Revelation 4:9. In doxologies Paul uses only do>xa glory, with the
article, the glory, and with to whom or to him. (Be).

Forever and ever (eijv tounwn). Lit unto the aeons of the aeons. The formula in Paul, Roman 16:26; Galatians 1:5; Philippians 4:20. Also in Hebrews and 1 Peter, and
often in Revelation The doxology as a whole is unique in N.T.

18. This charge (tau>thn than). See on ver. T It refers to what follows, that thou might'st war, etc.

I commit (parati>qemai). The verb in the active voice means to place beside. In the middle, to deposit or intrust. Only once in Paul, 1 Corinthians 10:27. Comp. 1
Peter 4:19.

According to the prophecies which went before on thee (katasav ejpiav). Const, according to with I commit: which went before is to be taken absolutely, and not with
on thee: const. prophecies with on these. On thee means concerning thee. The sense of the whole passage is: "I commit this charge unto thee in accordance with
prophetic intimations which I formerly received concerning thee." Prophecy is ranked among the foremost of the special spiritual endowments enumerated by Paul. See
Roman 12:6; 1 Corinthians 12:10; 13:2, 8; 14: 6, 22. In 1 Corinthians 12. 28; Ephesians 4:11 prophets come next after apostles in the list of those whom God has
appointed in the church. In Ephesians 2:20 believers, Jew and Gentile, are built upon the foundation of the apostles and prophets. According to 1 Timothy
4:14prophecy has previously designated Timothy as the recipient of a special spiritual gift; and the prophecies in our passage are the single expressions or detailed
contents of the prophecy mentioned there. Proagei~n to go before is not used by paul. In the Pastorals and hebrews it appears only as an intransitive verb, and so in the
only instance in Luke, 18:39. In Acts always transitive, to bring forth. See Acts 12:6; 16:30; 17:5; 25:26.

That by them (i[na ejn aujtai~v). %Ina that denoting the purport of the charge. By them (ejn), lit. in them; in their sphere, or, possibly, in the power of these.

Thou mightiest war a good warfare (strateu>h| - than). More correctly, the good warfare. Stratei>a war-fare once by Paul, 2 Corinthians 10:4. Not flight (ma>chn),
but covering all the particulars of a soldier's service.

19. Holding (e]cwn). Not merely having, but holding fast, as in 2 Timothy 1:13.

Faith and a good conscience (pi>stin kaidhsin). The phrase good conscience is not in Paul, although sunei>dhsiv is a Pauline word. The phrase appears once in Acts
23:1), and twice in 1 Peter (2:16, 21). In Hebrews evil (ponhra~v) conscience and fair (kalh) conscience; Hebrews 10:22; 13:18. The combination faith and good
conscience is peculiar to the Pastorals. Comp. 1 Timothy 3:9.

Which (h[n). Referring to God conscience.

Having put away (ajpwsa>menoi). The A.V. is not strong enough. Better, having thrust from them. It implies willful violence against conscience. Twice in Paul, Roman
11:1, 2 and three times in Acts.

Concerning faith have made shipwreck (peristin ejnaua>ghsan). Better, "concerning the faith made shipwreck." For a similar use of peri concerning, see Acts 19:25;
Luke 10:40; 1 Timothy 6:21; 2 Timothy 2:18; 3:8. It is noteworthy that peri with the accusative occurs only once in Paul (Philippians 2:23). Nauagei~n to make
shipwreck only here and 2 Corinthians 11:25. Nautical metaphors are rare in Paul's writings.

20. Hymenaeus and Alexander. Comp. 2 Timothy 2:17; 4:14.

Have delivered unto Satan (pare>dwka tw|~ Satana|~). See on 1 Corinthians 5:5.

They may learn (paideuqw~si). Neither A.V. nor Rev. Gives the true force of the word, which is, may be taught by punishment or disciplined. See on Ephesians 6:4.

CHAPTER 2

1. I exhort (parakalw~). See on consolation, Luke 6:24.

First of all (prw~ton pa>ntwn). Connect with I exhort. The only instance of this phrase in N.T.

Supplications be made (poiei~sqai deh>seiv). The phrase occurs Luke 5:33; Philippians 1:4. oLXX. oClass. De>hsiv is petitionary prayer. Proseuch prayer is limited
to prayer to God, while de>hsiv may be addressed to men. The two are associated, 1 Timothy 5:5: the inverse order, Ephesians 6:18; Philippians 4:6.

Intercessions (ejunteu>xeiv). Only here and 1 Timothy 4:5. LXX, 2 Macc. iv. 8. The verb ejntugca>nein, commonly rendered to make intercession, Romans 8:27, 34;
11:2; and uJperentugca>nein to intercede in behalf of, Romans 8:26. The verb signifies to fall in with a person; to draw near so as to converse familiarly. Hence, e]
nteuxiv is not properly intercession in the accepted sense of that term, but rather approach to God in free and familiar prayer. p|>nein in the passages cited is not to
make intercession, but to intervene, interfere. Thus in Romans 8:26 it is not that the Spirit pleads in our behalf, but that he throws himself into our case; takes part in it.
So Hebrews 8:25: not that Jesus is ever interceding for us, but that he is eternally meeting us at every point, and intervening in al our affairs for our benefit. In
ejnteu>xeiv here the idea of interposition is prominent: making prayers a factor in relations with secular rulers.

2. Kings (basile>wn). In Paul only 2 Corinthians 11:32.

That are in authority (tw~n ejn uJperoch|~ o]ntwn). > authority only here and 1 Corinthians 2:1. Several times in LXX Originally, projection, prominence:
metaphorically, preeminence, superiority. In Byzantine Greek, a little like our Excellency. This very phrase is found in an inscription of the early Roman period, after
133 B. C., at Pergamum. Paul has the phrase ejx ousi>ai uJperecou>sai higher powers, Roman 13:1; and oiJ uJpere>contev those in high places is found

Wisd. vi. 5.

We may lead (dia>gwmen). Pasto. Comp. Titus 3:3.

 Copyright
Quiet      (c) 2005-2009,
      and peaceable  (h]remonInfobase   Media Corp.
                                 kai). &Hremov,   N.T.o. In class. Only the adverb hjre>ma quietly. s>ciov tranquil, oP. Only here and 1 Peter 3:4. InPage   54 /Isaiah
                                                                                                                                                      LXX once,    632
66:2. b denotes quiet arising fro the absence of outward disturbance: hJou>ciov tranquillity arising from within. Thus, ajnh>r hJsu>ciov is the composed, discreet, self-
contained man, who keeps himself from rash doing: h]remov ajnh>r is he who is withdrawn from outward disturbances. Hence, h]remov here may imply keeping aloof
Wisd. vi. 5.

We may lead (dia>gwmen). Pasto. Comp. Titus 3:3.

Quiet and peaceable (h]remon kai). &Hremov, N.T.o. In class. Only the adverb hjre>ma quietly. s>ciov tranquil, oP. Only here and 1 Peter 3:4. In LXX once, Isaiah
66:2. b denotes quiet arising fro the absence of outward disturbance: hJou>ciov tranquillity arising from within. Thus, ajnh>r hJsu>ciov is the composed, discreet, self-
contained man, who keeps himself from rash doing: h]remov ajnh>r is he who is withdrawn from outward disturbances. Hence, h]remov here may imply keeping aloof
from political agitation's and freedom from persecutions.

Honesty (semno>thti). Better, gravity. Honesty, according to the modern acceptation, is an unfortunate rendering. In earlier English it signified becoming department,
decency, decorum. So Shakespeare: "He is of a noble strain, of approved valor and confirmed honesty" (Much Ado, ii.1). This noun and the kindred adjective semno
only in the Pastorals, except Philippians 4:8. The adjective signifies reverend or venerable; exhibiting a dignity which arises from moral elevation, and thus invites
reverence. In LXX it is used to characterize the name of God (2 Macc. vi. 28); the words of wisdom (Proverbs 8:6); the words of the pure (Proverbs 15.26).

Godliness (eujsebei>a) see on 1 peter 1:3 and sound doctrine, 1 Timothy 1:10. oP. Mostly in the Pastorals.

3. Acceptable (ajpo>dekton) Pasto. Compare ajpodoch> acceptation, 1 Timothy 1:15, and Paul's eujro>sdektov acceptable, Romans 15:16, 31; 2 Corinthians 6:2;
7:12.

4. Who will have all men to be saved (o{v pa>ntav ajnqrw>pouv qe>lei swqh~nai). Lit, who willeth all men, etc. As who, or seeing that he, giving the ground of the
previous statement. Prayer to God for all is acceptable to him, because he wills the salvation of all. Qe>lei willeth, marking a determinate purpose.

Come to the knowledge of the truth (eijv ejpi>gnwsin ajlhqei>av ejlqei~n). The phrase only here and 2 Timothy 3:7. >gnwsiv is a favorite Pauline word. See on Roman
3:20; Colossians 1:9; 1 Timothy 2:4; 4:3. It signifies advanced or full knowledge. The difference between the simple gnw~siv and the compound word is illustrated in
Roman 1:21, 28 and 1 Corinthians 13:12. In N.T. always of the knowledge of things ethical or divine, and never ascribed to God. For ajlh.qeia truth, see on sound
doctrine, 1 Timothy 1:10. It appears 14 times in the Pastorals, and always without a defining genitive. So, often in Paul, but several times with a defining genitive, as
truth of God, of Christ, of the gospel. The logical relation in the writer's mind between salvation and the knowledge of the truth is not quite clear. Knowledge of the truth
may be regarded as the means of salvation, or it may be the ideal goal of the whole saving work. See 1 Corinthians 13:12; Philippians 3:8; James 17:3. The latter is
more in accord with the general drift of teaching in these Epistles.

5. For (ga). The universality of the grace is grounded in the unity of God. Comp. Roman 3:30. One divine purpose for all implies one God who purposes.

One God. These Epistles deal much with the divine attributes. See 1 Timothy 1:17; 6:13, 15, 16; 3:156; 4:10; 2 Timothy 2:13; Titus 1:2.

Mediator (mesi>thv) See on Galatians 3:19. The word twice in Paul, Galatians 3:29, 20 once of Moses and once generally. In Hebrews always of Christ; Hebrews
8:6; 9:15, 12:24. This is the only instance in the pastorals. As the one God, so the one mediato implies the extension of the saving purpose to all.

The man Christ Jesus. The phrase only here.

6. Who gave himself (oJ dou). The phrase with the simple verb only here, Galatians 1:4 and Titus 2:14. Paul uses the compound verb paradido>nai, Galatians 2:20;
Ephesians 5:2, 25. Comp. Romans 8:32.

Ransom (ajnti>lutron). N.T.o. oLXX. oClass. Lu>tron ransom, Matthew 20:28; Mark 10:45 applied to Christ's life given for many. But neither this nor any of its
kindred words is used by Paul. He uses ajpolu>trwsiv, but that means the act not the means of redemption.

For all (uJpe). does not mean instead of (ajnti). See on Romans 5:6. Any idea of exchange or substitution which may be implied, resides in ajnti>lutron; but it is pressing
that unique word too far to find in it the announcement of a substitutional atonement. 96

To be testified in due time (torion kairoi~v ijdi>oiv). Lit. (gave himself a ransom) the testimony in its own times. That is, the gift of Christ as a ransom was to be the
substance or import of the testimony which was to be set forth in its proper seasons. Thus martu>rion testimony is in apposition with the whole preceding sentence, and
not with ransom only. Martu>rion is used sometimes simply as witness or testimony (Matthew 8:4; Mark 6:11): sometimes specially of the proclamation of the gospel,
as Matthew 24:14; Acts 4:33; 1 Thessalonians 1:10. The apostles are said, marturei~n to bear witness, as eye or ear witnesses of the sayings, deeds, and sufferings of
Jesus (1 Corinthians 15:15). In 1 Corinthians 1:6martu>rion tou~ Cristou~ is practically = the gospel. In 2 Thessalonians 1:10torion hJmw~n ejf' uJma~v our testimony
among you is our public attestation of the truth of the gospel. The idea of witness is a favorite one with John. See John 1:7. The exact phrase kairoi~v ijdi>oiv in its own
times, only in the Pastorals, here, 1 Timothy 6:15; Titus 1:3. In Galatians 6:9 kairw~| ijdi>w| in due time. Comp. Galatians 4:4.

7. I am ordained (ejte>qhn ejgw). Better, Iwas appointed. See on.John 15:16.

A preacher (kh~rux). Lit. a herald. See on 2 Peter 2:5. Paul does not use the noun, but the kindred verb khru>ssein to proclaim or preach is very common in his
writings. See Romans 10:8; 1 Corinthians 1:23; 2 Corinthians 4:5; Philippians 1:15 etc.

I speak the truth in Christ and lie not. Omit in Christ. A strange asseveration to an intimate and trusted friend. Apparently an imitation of Romans 9:1.

A teacher of the Gentiles (dida>skalov ejqnw~n). Paul does not use this phrase. He expressly distinguishes between teacher and apostle. See 1 Corinthians 12:28;
Ephesians 4:11. He calls himself ejqnw~n ajpo>stolov apostle of the Gentiles (Romans 11:13); leitourgo>v Cristou~ x~ eijv ta minister of Christ Jesus to the Gentiles
(Romans 15:16); and de>smiov tou~ Cristou~ x~ uJpe prisoner of Jesus Christ for you Gentiles (Ephesians 3:1).

In faith and verity (ejn pi>stei kaia|). Or faith and truth. The combination only here. Paul has sincerity and truth (1 Corinthians 5:8), and sanctification of the Spirit and
faith of the truth (2 Thessalonians 2:13). The phrase must not be explained in true faith, nor faithfully and truly. It means that faith and truth are the element or sphere in
which the apostolic function is discharged: that he preaches with a sincere faith in the gospel, and with a truthful representation of the gospel which he believes.

8. I will (bou>lomai). Better, I desire. See on Matthew 1:9 and comp. Philippians 1:12. Paul's word is qe>lw I will. See Romans 16:19; 1 Corinthians 7:32; 10:20;
14:5, 19 etc.

Everywhere (ejn pantipw|). Lit. in every place. Wherever Christian congregations assemble. Not every place indiscriminately.

Lifting up holy hands (ejpai>rontav oJsi>ouv cei~rav). The phrase is unique in N.T. oLXX. Among Orientals the lifting up of the hands accompanied taking an oath,
blessing,
 Copyrightand(c)prayer. The custom
                  2005-2009,       passed
                              Infobase    over Corp.
                                       Media   into the primitive church, as may be seen from the mural paintings in the catacombs. See Clement, AdPage
                                                                                                                                                     Corinth.55
                                                                                                                                                              xxix,
                                                                                                                                                                / 632
which may possibly be a reminiscence of this passage. The verb ejpai>rein to raise, twice in Paul, 2 Corinthians 10:5; 11:20; but often in Luke. >ouv holy, oP. See on
Luke 1:75.
Everywhere (ejn pantipw|). Lit. in every place. Wherever Christian congregations assemble. Not every place indiscriminately.

Lifting up holy hands (ejpai>rontav oJsi>ouv cei~rav). The phrase is unique in N.T. oLXX. Among Orientals the lifting up of the hands accompanied taking an oath,
blessing, and prayer. The custom passed over into the primitive church, as may be seen from the mural paintings in the catacombs. See Clement, Ad Corinth. xxix,
which may possibly be a reminiscence of this passage. The verb ejpai>rein to raise, twice in Paul, 2 Corinthians 10:5; 11:20; but often in Luke. >ouv holy, oP. See on
Luke 1:75.

Without wrath and doubting (cwri). The combination only here. p is used by Paul mostly of the righteous anger and the accompanying judgment of God against sin. As
here, only in Ephesians 4:31; Colossians 3:8. Dialogismo>v in N.T. habitually in the plural, as here. The only exception is Luke 9:46, 47. By Paul usually in the sense of
disputatious reasoning. It may also mean sceptical questionings or criticisms as Philippians 2:14. So probably here. Prayer, according to our writer, is to be without the
element of sceptical criticism, whether of God's character and dealings, or of the character and behavior of those for whom prayer is offered.

9. In like manner (wJsau>twv). The writer's thought is still running upon the public assemblies for worship.

Adorn themselves (kosmei~n eJauta>v). Kosmei~n adorn, oP. Of female adornment, 1 Peter 3:5; Revelation 21:2. In Matthew 25:7 of trimming the lamps. From
kosmo>v order, so that the primary meaning is to arrange. Often in LXX and Class. Prominent in the writer's mind is the attire of women in church assemblies. Paul
treats this subject 1 Corinthians 11:5 ff.

In modest apparel (ejn katasyolh|~ kosmiw|). Katastolh> N.T.o. Once in LXX, Isaiah 61:3. Opinions differ as to the meaning. Some apparel, others guise or
deportment = kata>sthma demeanour, Titus 2:3. There seems, on the whole, to be no sufficient reason for departing from the rendering of A.V. and Rev. 97 Kosmi>w|
modest, seemly, Pasto. Note the word - play, kosmei~n kosmi>w|.

With shamefacedness and sobriety (metanhv). >v N.T.o. (aijdou~v in Hebrews 12:28 is an incorrect reading). In earlier Greek, as in Homer, it sometimes blends with
the sense of aijscu>nh shame, though used also of the feeling of respectful timidity in the presence of superiors, or of penitent respect toward one who has been
wronged (see Homer, II. i. 23). Hence it is connected in Homer with militaly discipline (II. v. 531). It is the feeling of a suppliant or an unfortunate in the presence of
those from whom he seeks aid; of a younger man toward an older and wiser one. It is a feeling based upon the sense of deficiency, inferiority, or unworthiness. On the
other hand, it is the feeling of a superior in position or fortune which goes out to an unfortunate. See Homer, II. xxiv. 208; Od. xiv. 388; Soph. Oed. Col. 247. In the
Attic period, a distinction was recognised between aijscu>nh and aijdw>v: aijdw>v representing a respectful and reverent attitude toward another, while aijscu>nh was
the sense of shame on account of wrong doing. Thus, "one aijdei~tai is respectful to his father, but aijscu>netai is ashamed because he has been drunk." 98 Trench
(N.T. Synon. xix.) remarks that "aijdw>v is the nobler word and implies the nobler motive. In it is involved an innate moral repugnance to the doing of the dishonorable
act, which moral repugnance scarcely or not at all exists in the aijscu>nh. Let the man who is restrained by aijscu>nh alone be insured against the outward disgrace
which he fears his act will entail,.and he will refrain from it no longer." 99 The A.V. shame.facedness is a corruption of the old English shamefastness. So Chaucer:

Schamefast chastite."

Knight's T. 2057.

Shakespeare:

"'Tis a blushing shamefast spirit that mutinies in a man's bosom."

Richard III. i. 4.

It is one of a large class of words, as steadfast, soothfast, rootfast, masterfast, handfast, bedfast, etc. Shamefaced changes and destroys the original force of the word,
which was bound or made fast by an honorable shame. Swfrosu>nh sobrietys oP. Once in Acts, 26:25. The kindred verb swfronei~n to be of sound mind, Romans
12:3-5 2 Corinthians 5:13; Titus 2:6. Several representatives of this family of words appear in the Pastorals, and with the exception of swfrosu>nh and swfronei~n,
nowhere else in N.T. Such are swfroni>zein to be soberminded (Titus 2:4); swfronismo>v discipline (2 Timothy 1:7); swfro>nwv soberly (Titus 2:12); sw>frwn
soberminded (1 Timothy 3:2). The word is compounded of sa>ov or sw~v safe, sound, and frh>n mind. It signifies entire command of the passions and desires; a self-
control which holds the rein over these. So Aristotle (Rhet. i. 9): The virtue by which we hold ourselves toward the pleasures of the body as. the law enjoins." Comp. 4
Macc. i. 31. Euripides calls it "the fairest gift of the gods" (Med. 632). That it appears so rarely in N.T. is, as Trench remarks, "not because more value was attached to
it in heathen ethics than in Christian morality, but because it is taken up and transformed into a condition yet higher still, in which a man does not command himself,
which is well, but, which is better still, is commanded by God." The words with shamefastness and sobriety may either be taken directly with adorn themselves, or
better perhaps, as indicating moral qualities accompanying (meta with) the modest apparel. Let them adorn themselves in modest apparel, having along with this
shamefastness and sobermindedness.

With broidered hair (ejn ple>gmasin). Lit. with plaitinys. N.T.o. Rend. with braided hair. Broidered is a blunder owing to a confusion with broided, the older form of
braided.

So Chaucer:

"Hir yelow heer was broyded in a tresse,

Bihinde hir bak, a yerde long, I gesse."

Knight's T. 1049 f

Costly array (iJmatismw|~ polutelei~). Neither word in Paul. rsh>v, signifies clothing in general. Polutelh>v costly occurs only three times in N.T.

10. Professing (ejpaggellome>naiv). In the sense of professing only in the Pastorals. In Titus 1:2 and everywhere else in N.T. it means promise. See Acts 7:5; Romans
4:21; Galatians 3:19 etc.

Godliness (qeosebei>an). N.T.o. Several times in LXX. The adjective qeosebh>v worshipping God, John 9:31. It is = eujse>beia. See ver. 2. Const. by good works
with professing godliness: omit the parenthesis which - godliness; take which (o[) as = with that which (ejn tou>tw| o[) and construe it with adorn. The whole will then
read: "That women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, or gold, or pearls, or costly array, but (adorn
themselves) with that which becometh women professing godliness through good works." 100

11. Learn (manqane>tw). Comp. 1 Corinthians 14:35.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 56 / 632
In silence (ejn hJsuci>a|). See on peaceable, ver. 2. Rev, renders quietness; but the admonition concerns the behavior of women in religious assemblies. Comp. 1
Corinthians 14:34. The word is used in the sense of silence, Acts 22:2: with the broader meaning quietness in 2 Thessalonians 3:12.
themselves) with that which becometh women professing godliness through good works." 100

11. Learn (manqane>tw). Comp. 1 Corinthians 14:35.

In silence (ejn hJsuci>a|). See on peaceable, ver. 2. Rev, renders quietness; but the admonition concerns the behavior of women in religious assemblies. Comp. 1
Corinthians 14:34. The word is used in the sense of silence, Acts 22:2: with the broader meaning quietness in 2 Thessalonians 3:12.

12. Suffer (ejpitre>pw). Lit.turn over to; thence, permit. See 1 Corinthians 14:34.

Usurp authority (aujqentei~n). N.T.o. oLXX, oClass. It occurs in late ecclesiastical writers. The kindred noun aujqe>nthv one who does a thing with his own hand,
Wisd. xii. 6, and also in Herodotus, Euripides, and Thucyelides. w>a right, 3 Macc. ii. 29. The verb means to do a thing one's self; hence, to exercise authority. The
A.V. usurp authority is a mistake. Rend. to have or exercise dominion over.

13. Was formed (ejpla>sqh). Comp. Romans 9:20. Strictly of one working in soft substances, as a potter in clay; moulding or shaping. Often in Class. and LXX.

14. Was not deceived (oujk hjpath>qh). Once in Paul, Ephesians v. 6. Comp. 2 Corinthians. 11:3. Rev. beguiled. As it is evident that Adam was beguiled, the
interpreters have tried many ways of explaining the expression, either by supplying prw~tov first, or by saying (as Bengel) that the woman did not deceive the man, but
persuaded him; or by supplying by the serpent, or so long as he was alone; or by saying that Eve was directly and Adam indirectly deceived.

Being deceived (ejxapathqei~sa). completely or thoroughly beguiled.

Was in the transgression (ejn paraba>sei ge>gonen). A.V. misses the force of ge>gonen. Gi>nesqai ejn often signifies the coming or falling into a condition, as Acts
12:11; 22:17; Revelation 1:10; 1 Corinthians 2:3; 2 Corinthians 3:7; 1 Thessalonians 2:5. Rend. hath fallen into transgression.

15. She shall be saved in childbearing (swqh>setai diaav). Better, "through the childbearing."

(1)Saved is used in the ordinary N.T. sense.

(2)She shall be saved is set over against hath fallen into transgression.

(3)It is difficult to see what is the peculiar saving virtue of childbearing.

(4)The subject of swqh>setai shall be saved is the same as that of ejn paraba>sei ge>gonen hath fallen into transgression.

A common explanation is that gunh> is to be taken in its generic sense as referring to all Christian mothers, who will be saved in fulfilling their proper destiny and
acquiescing in all the conditions of a Christian woman's life, instead of attempting to take an active part as teachers or otherwise in public religious assemblies. On the
other hand, the woman, Eve, may be regarded as including all the Christian mothers. Notice the change to the plural,;' if they continue." She, though she fell into
transgression, shall be saved by the childbearing " (Genesis 3:15); that is, by the relation in which the woman stood to the Messiah. This seems to be the better
explanation. Teknogoni>a child bearing, N.T.o. oLXX, oClass. Comp. teknogonei~n to bear children, 1 Timothy 5:14. The expression is utterly un-Pauline.

If they continue (ejanwsin). They, the woman regarded collectively or as including her descendants. Tho promise does not exempt them from the cultivation of Christian
virtues and the discharge of Christian duties.

Sanctification (aJgiasmw|~). A Pauline word; but the triad, faith, love, sanctification, is unique in N.T.

CHAPTER 3

1. This is a true saying (pistogov). Better,faithful is the saying. See on 1 Timothy 1:15.

Desire (ojre>getai). Better, seeketh. Only here, 1 Timothy 6:10, and Hebrews 11:16. Originally to stretchv forth, to reach after. Here it implies not only desiring but
seeking after. Desire is expressed by ejpiqumei~ immediately following. The word implies eagerness, but not of an immoderate or unchristian character. Comp. the
kindred word o]rexiv with its terrible meaning in Romans 1:27.

The office of a bishop (ejpiskoph~v). oP. >skopov superintendent, overseer, by Paul only in Philippians 1:1. The fundamental idea of the sword is overseeing. The term
ejpi>skopov was not furnished by the gospel tradition: it did not come from the Jewish synagogue, and it does not appear in Paul's lists of those whom God has set in
the church (1 Corinthians 12:28; Ephesians 4:11). Its adoption came about in a natural way. Just as senatus, gerousi>a and presbu>terov passed into official
designations through the natural association of authority with age, so ejpi>skopov would be, almost inevitably, the designation of a superintendent. This process of
natural selection was probably aided by the familiar use of the title In the clubs and guilds to designate functions analogous to those of the ecclesiastical administrator.
The title can hardly be traced to the O.T. There are but two passages in LXX where the word has any connection with religious worship, Numbers 4:16; 2 Kings
11:18. It is applied to God (Job 20:29), and in N.T. to Christ (1 Peter 2:25). It is used of officers in the army and of overseers of workmen. The prevailing O.T. sense
of ejpiskoph is visitation for punishment, inquisition, or numbering. 101

He desireth (ejpiqumei~). See on 1 Peter 1:12.

2. Blameless (ajnepi>lhmpton). Or without reproach: one who cannot be laid hold of (lamba>nein): who gives no ground for accusation. oP. Only in 1st Timothy.

The husband of one wife (mia~v gunaiko). Comp. ver. 12; Titus 1:6. Is the injunction aimed

(a) at immoralities respecting marriage - concubinage, etc., or

(b) at polygamy, or

(c) at remarriage after death or divorce?

The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See
Romans 7:2, 3; 1 Corinthians 7:39; 8:8, 9 where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1
Timothy  5:9(c)
 Copyright    according  to which
                2005-2009,        a widow
                              Infobase      is toCorp.
                                         Media   be enrolled only on the condition of having been the wife of but one man. The Pauline view is modifiedPagein detail
                                                                                                                                                                  57by/ the
                                                                                                                                                                         632
writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 7, 26, 34, 37, 38). In this the
Pastoral writer does not follow him (see 1 Timothy 2:15; 3:4, 12; 4:3; 5:10, 14). The motive for marriage, namely, protection against incontinency, which is adduced by
Paul in 1 Corinthians 7:2, 9 is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2,
(c) at remarriage after death or divorce?

The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See
Romans 7:2, 3; 1 Corinthians 7:39; 8:8, 9 where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1
Timothy 5:9 according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the
writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 7, 26, 34, 37, 38). In this the
Pastoral writer does not follow him (see 1 Timothy 2:15; 3:4, 12; 4:3; 5:10, 14). The motive for marriage, namely, protection against incontinency, which is adduced by
Paul in 1 Corinthians 7:2, 9 is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2,
12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul
advises against second marriages (1 Corinthians 7:8, 9, 27, 39, 40), in the Pastorals emphasis is laid only on the remarriage of church - officers and churchwidows. In
the Pastorals we see a reflection of the conditions of the earlier post - apostolic age, when a non - Pauline asceticism was showing itself (see 1 Timothy 4:3, 4, 8; Titus
1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was
emphasised by Tertullian, and by Athenagoras, who called second marriage "a specious adultery" (eujpreph>v moicei>a). 102

Vigilant (nhfa>lion). Only in the Pastorals. See ver. 11, and Titus 2:2. oLXX. The kindred verb nh>fein means to be sober with reference to drink, and, in a
metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, na~fe kaimnas ajpistei~n be wary and remember not to be credulous. See on 1
Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution
may be included; but it is better to render sober, as A.V. in ver. 11 and Titus 2:2 in the metaphorical sense as opposed to youthful levity.

Of good behavior (ko>smion). oP. Only here and 1 Timothy 2:9 see note. Rend. orderly.

Given to hospitality (filo>xenon). oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.

Apt to teach (didaktiko>n). oP. Only here and 2 Timothy 2:24. oLXX, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1
Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching
function does not seem to have attached to the position of ejpi>skopov. The office acquired a different character when it assumed that function, which is not assigned to
it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 A.D.) the ministry of teaching is to be assumed by the Bishops
only in the absence of the Prophets and Teachers (xiii. xv).

3. Given to wine (pa>roinon). Only here and Titus 1:7. The verb paroinei~n to behave ill at wine, to treat with drunken violence, is found in Xenophon, Aeschines,
Aristophanes, and Aristotle. Once in LXX, Isaiah 41:12. Rev. renders brawler, which is not definite enough. Better, quarrelsome over wine. See Aristoph. Acharn.
981: paroi>niov ajnh which Frere renders "behaved in such a beastly way." Cicero, ad Att. x. 10, uses paroinikw~v = insolently.

Striker (plh>kthn). Only here and Titus 1:7. Some soften down the meaning into a pugnacious or combative person. In any case, it is a peculiar state of things which
calls out such admonitions to Bishops.

Not greedy of filthy lucre. Omit.

Patient (ejpieikh~). Better, forbearing. The word occurs Philippians 4:5 and ejpieiki>a forbearance in 2 Corinthians 10:1 where it is associated with prau`>thv
meekness. From eijko>v reasonable. Hence, not unduly rigorous; not making a determined stand for one's just due. In 1 Peter 2:18; James 3:17 it is associated with
ajgaqo kindly, and eujpeiqh>v easy to be entreated. It occurs in LXX.

Not a brawler (a]macon). Better, not contentious.

Not covetous (ajfila>rguron). Only here and Hebrews 13:5. oLXX, oClass. Fila>rgurov money - loving, Luke 16:14; 2 Timothy 3:2. Rend. not a money - lover. The
word for covetous is pleone>kthv. For the distinction see on Romans 1:29.

This admonition is cited by some writers in support of the view that the original ejpi>skopov was simply a financial officer. It is assumed that it was prompted by the
special temptations which attached to the financial function. Admitting that the episcopal function may have included the financial interests of the church, it could not
have been confined to these. It can hardly be supposed that, in associations distinctively moral and religious, one who bore the title of overseer should have been
concerned only with the material side of church life. 103

4. That ruleth (proi`sta>menon). Mostly in the Pastorals, but also in Romans 12:8; 1 Thessalonians 5:12. The participle means placed in front. Here in a general sense,
but in 1 Thessalonians 1:5 of church authorities, but only functionally, not as a title of specially appointed officers. It is characteristic of the loose and unsettled
ecclesiastical nomenclature of the apostolic age.

Having in subjection (e]conta ejn uJpotagh|~). The phrase is unique in N.T. > subjection is a Pauline word: see 2 Corinthians 9:13; Galatians 2:5. oLXX.

5. Shall he take care of (ejpimelh>setai). Only here and Luke 10:34.

6. Novice (neo>futon). N.T.o. From ne>ov new and futo>n a plant. Comp. 1 Corinthians 3:6, 7; Matthew 15:13. Hence, a new convert, a neophyte. Comp. in LXX
Job 14:9; Psalms 127:3; 143:12; Isaiah 5:7. Chrysostom explains it as newly catechised (neokath>chtov); but a neophyte differed from a catechumen in having
received baptism. Better the ancient Greek interpreters, newly baptized (neoba>ptistov). After the ceremony of baptism the neophytes wore white garments for eight
days, from Easter eve until the Sunday after Easter, which was called Dominica in albis, the Sunday in white. The Egyptian archives of Berlin give neo>futov a Fayum
papyrus of the second century A. D., of newly - planted palm trees. Comp. LXX, Psalms 127:3: "Thy sons as neo>futa ejlaiw~n plants of olives."

Being lifted up with pride (tufwqei). Only in the Pastorals. See 1 Timothy 6:4; 2 Timothy 3:4. The verb means primarily to make a smoke: hence, metaphorically, to
blind with pride or conceit. Neither A.V. nor Rev. puffied up, preserves the radical sense, which is the sense here intended - a beclouded and stupid state of mind as
the result of pride.

Fall into condemnation (eijv kri>ma ejmpe>sh|). Kri>ma in N.T. usually means judgment. The word for condemnation is kata>krima. See especially Romans 5:16
where the two are sharply distinguished. Comp. Matthew 7:2; Acts 24:25; Romans 2:2; 5:18; 1 Corinthians 6:7. However, kri>ma occasionally shades off into the
meaning condemnation, as Romans 3:8; James 3:1. See on go to law, 1 Corinthians 6:7 and on 1 Corinthians 11:29. Kri>ma is a Pauline word; but the phrase
ejmpiptei~n eijv kri>ma to fall into judgment is found only here.

Of the devil (tou~ diabo>lou). See on Matthew 4:1 and on Satan, 1 Thessalonians 2:18. Paul uses dia>bolov only twice, Ephesians 4:27; 6:11. Commonly Satan. The
use of dia>bolov as an adjective is peculiar to the Pastorals (see 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3), and occurs nowhere else in N.T., and not in LXX. The
phrase judgment
 Copyright        of the devilInfobase
             (c) 2005-2009,    probably Media
                                        means Corp.
                                                 the accusing judgment of the devil, and not the judgment passed upon the devil. In Revelation 12:10 Satan
                                                                                                                                                       Page is called
                                                                                                                                                                58 / the
                                                                                                                                                                      632
accuser of the brethren. In 1 Corinthians 5:5; 1 Timothy 1:20 men are given over to Satan for judgment. In ver. 7 the genitive diabo>lou is clearly subjective. In this
chapter it appears that a Christian can fall into the reproach of the devil (comp. Jude 1:9; 2 Peter 2:11), the snare of the devil (comp. 2 Timothy 2:26), and the
judgment of the devil.
ejmpiptei~n eijv kri>ma to fall into judgment is found only here.

Of the devil (tou~ diabo>lou). See on Matthew 4:1 and on Satan, 1 Thessalonians 2:18. Paul uses dia>bolov only twice, Ephesians 4:27; 6:11. Commonly Satan. The
use of dia>bolov as an adjective is peculiar to the Pastorals (see 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3), and occurs nowhere else in N.T., and not in LXX. The
phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Revelation 12:10 Satan is called the
accuser of the brethren. In 1 Corinthians 5:5; 1 Timothy 1:20 men are given over to Satan for judgment. In ver. 7 the genitive diabo>lou is clearly subjective. In this
chapter it appears that a Christian can fall into the reproach of the devil (comp. Jude 1:9; 2 Peter 2:11), the snare of the devil (comp. 2 Timothy 2:26), and the
judgment of the devil.

7. A good report (marturian kalh). Comp. Acts 6:3. Not only does kalo>v occur in the Pastorals nearly twice as many times as in Paul, but the usage is different. Out
of 16 instances in Paul, there is but one in which kalo>v is not used substantively (Romans 7:16), while in the Pastorals it is, almost without exception, used adjectively.
Marturi>an, better testimony. Comp. Titus 1:13. Not in Paul, who uses martu>rion.

Of them which are without (ajpo). &Exwqen only once in Paul (2 Corinthians 7:6), and oiJ e]xwqen nowhere in Paul, and only here in Pastorals. Paul's phrase is oJ e]
xw: see 1 Corinthians 5:12, 13; 2 Corinthians 4:16; 1 Thessalonians 4:12.

Reproach (ojneidismo). By Paul in Romans 15:3: only here in Pastorals: three times in Hebrews.

Snare (pagi>da). Comp. 1 Timothy 6:9; 2 Timothy 2:26. In Paul, Romans 11:9 see note. Both reproach and snare govern diabo>lou.

8. Deacons. The office of Deacon appears in the Pastorals, but not in Paul's letters, with the single exception of Philippians 1:1 where the Deacons do not represent an
ecclesiastical office, though they remark an advance toward it. Clement of Rome (ad Corinth. xlii, xliv) asserts their apostolic appointment. But the evidence at our
command does not bear out the view that the institution of the diaconate is described in Acts 6:1-6. The terms dia>konov and diakoni>a are, in the Pauline writings,
common expressions of servants and service either to Christ or to others. Paul applies these terms to his own ministry and to that of his associates. Diakoni>a is used of
the service of the apostles, Acts 1:25; 6:4. Dia>konov is used of Paul and Apollos (1 Corinthians 3:5); of Christ (Galatians 2:17; Romans 15:8); of the civil ruler
(Romans 13:4); of ministers of Satan (2 Corinthians 11:15). The appointment of the seven grew out of a special emergency, and was made for a particular service; and
the resemblance is not close between the duties and qualifications of deacons in the Pastorals and those of the seven. The word dia>konov does not appear in Acts;
and when Paul and Barnabas brought to Jerusalem the collection for the poor saints, they handed it over to the elders.

In like manner (wJsau>twv). Rare in Paul (Romans 8:26; 1 Corinthians 11:25). Frequent in Pastorals.

Grave (semnou>v). In Paul only Philippians 4:8. See on semno>thv gravity, 1 Timothy 2:2.

Double-tongued (dilo>gouv). N.T.o. oLXX, oClass. Saying one thing and meaning another, and making different representations to different people about the same
thing.

Given to much wine (oi]nw| pollw|~ prose>contav). Seeon 1 Timothy 1:4. Total abstinence is not enjoined, even on a deacon. Comp. 1 Timothy 5:23.

Greedy of filthy lucre (aijscrokerdei~v). N.T.o. oLXX. The adverb aijscrokerdw~v in a base, gain - greedy way, 1 Peter 5:2. From aijscro>v disgraceful and ke>rdov
gain. Comp. Hdt. i. 187: eij mhv te e]av crhma>twn kaiv if thou hadst not been insatiable of wealth and ready to procure it by disgraceful means. Aristoph. Peace, 622,
alludes to two vices of the Spartans, o]ntev aijscrokerdei~v kaixenoi sordidly greedy of gain, and treacherous under the mask of hospitality. Similarly Eurip. Androm.
451. Comp. turpilucricupidus, Plaut. Trin. 1, 2, 63.

9. The mystery of the faith (torion th~v pi>stewv). The phrase N.T. '. In the Gospels only, mystery or mysteries of the kingdom of God or of heaven. In Paul, mystery
or mysteries of God, of his will, of Christ, of the gospel, of iniquity, the mystery kept secret or hidden away. Several times without qualification, the mystery or
mysteries. See on 2 Thessalonians 2:7. The mystery of the faith is the subject - matter of the faith; the truth which is its basis, which was kept hidden from the world
until revealed at the appointed time, and which is a secret to ordinary eyes, but is made known by divine revelation. Comp. Romans 16:25; Ephesians 3:9; Colossians
1:26; 1 Corinthians. 2:7. For the faith see on Galatians 1:23 and comp. Introduction to these Epistles, VI.

In a pure conscience (ejn kaqara|~ suneidh>sei). Comp. 2 Timothy 1:3, 5, 19. Const. with holding. The emphasis of the passage is on these words. They express
conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the
faith (1 Timothy 4:1, 2). The passage illustrates the peculiar treatment of "faith" in these Epistles, in emphasising its ethical aspect and its ethical environment. This is not
contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2:1; Titus 3:5.
Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 5:10; 6:18; 2 Timothy 2:21; 3:17; Titus 1:16; 2:7, 14; 3:1, 8, 14), and faith is
placed in a series of practical duties (see 1 Timothy 1:5, 14; 2:15; 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 2:7; 3:9; 6:11; 2 Timothy 2:22; 3:10). "Holding the mystery of
the faith in a pure conscience" is a significant association of faith with ethics. As Weiss puts it: "It is as if the pure conscience were the vessel in which the mystery of the
faith is preserved." The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt,
questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible
with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the
mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution
is possible. See John 7:17.

10. These also (kai). As well as the Bishops. No mention is made of a proving of the Bishops, but this may be fairly assumed. Comp. not a novice, ver. 6.

Be proved (dokimaze>sqwsan). Common in Paul; only here in Pastorals. See on 1 Peter 1:7. Not implying a formal examination, but a reference to the general
judgment of the Christian community as to whether they fulfil the conditions detailed in ver. 8. Comp. 1 Timothy 5:22; 2 Timothy 2:2.

Let them use the office of a deacon (diakonei>twsan). Much better, let them serve as deacons. In this sense only in the Pastorals. Comp. ver. 13. 104 The verb is very
common in N.T.

Being blameless (ajne>gklhtoi o]ntev). Rather, unaccused: if no charge be preferred against them. In Paul, 1 Corinthians 1:8; Colossians 1:22. Comp. Titus 1:6, 7. It is
a judicial term. The participle o]ntev signifies provided they are.

11. Their wives (gunai~kav). Probably correct, although some find a reference to an official class of women - deaconesses (so Ellicott, Holtzmann, Alford). But the
injunction is thrown incidentally into the admonition concerning Deacons, which is resumed at ver. 12; and if an official class were intended we should expect something
more specific than gunai~kav women or wives without the article. A Deacon whose wife is wanting in the qualities required in him, is not to be chosen. She would
sustain an active relation to his office, and by her ministries would increase his efficiency, and by frivolity, slander, or intemperance, would bring him and his office into
disrepute.
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 59 / 632
13. Purchase (peripoiou~ntai). Only here, Luke 17:33 and Acts 20:28 On which see note. Purchase is unfortunate from the point of modern usage; but it is employed
in its original sense of to win, acquire, without any idea of a bargain. So Bacon, Ess. iv. 14: "There is no man doth a wrong for the wrong's sake; but thereby to
11. Their wives (gunai~kav). Probably correct, although some find a reference to an official class of women - deaconesses (so Ellicott, Holtzmann, Alford). But the
injunction is thrown incidentally into the admonition concerning Deacons, which is resumed at ver. 12; and if an official class were intended we should expect something
more specific than gunai~kav women or wives without the article. A Deacon whose wife is wanting in the qualities required in him, is not to be chosen. She would
sustain an active relation to his office, and by her ministries would increase his efficiency, and by frivolity, slander, or intemperance, would bring him and his office into
disrepute.

13. Purchase (peripoiou~ntai). Only here, Luke 17:33 and Acts 20:28 On which see note. Purchase is unfortunate from the point of modern usage; but it is employed
in its original sense of to win, acquire, without any idea of a bargain. So Bacon, Ess. iv. 14: "There is no man doth a wrong for the wrong's sake; but thereby to
purchase himself profit, or pleasure, or honor, or the like." And Shakespeare:

"Then, as my gift and thine own acquisition

Worthily purchased, take my daughter."

Temp iv. 1, 14

Rend. acquire or obtain for themselves.

A good degree (baqmo). Baqmo>v, N.T.o. Primarily, a step. In LXX, 1 Samuel 5:5; sir. vi. 36, a threshold: 2 Kings 20:9a degree on the dial. In ecclesiastical writers,
order, grade, rank: see, for instance, Eusebius, H. E. vii. 15. Also degree of relationship or affinity. Here the word apparently means a position of trust and influence in
the church; possibly a promotion from the diaconate to the episcopate. Others (as De Wette, Eillicott, Pfleiderer) refer it to a high grade in the future life, which
Holtzmann sarcastically describes as a ladder-round in heaven (eine Staffel im Himmel). John the Scholar, known as Climacus, a monk of the latter half of the sixth
century, and Abbot of the Sinai Convent, wrote a mystical work entitled Kli>max tou~ Paradei>sou the Ladder of Paradise. The ladder, according to him, had thirty
rounds.

Boldness (parrhsi>an). Primarily, free and bold speaking; speaking out every word (pa~n, rJh~ma). Its dominant idea is boldness, confidence, as opposed to fear,
ambiguity, or reserve. The idea of publicity is sometimes attached to it, but as secondary. Only here in the Pastorals: several times in Paul, as 2 Corinthians 3:12; 7:4;
Philippians 1:20. The phrase pollh> parrhsi>a much boldness is also Pauline. An assured position and blameless reputation in the church, with a pure conscience, would
assure boldness of speech and of attitude in the Christian community and elsewhere.

In faith. Connect with boldness only. It designates the boldness as distinctively Christian, founded on faith in Christ

14. Shortly (ejn ta>cei). The adverbial phrase once in Paul, Romans 16:20: only here in Pastorals. Several times in Luke and Acts, and twice in Revelation. 105

15. I tarry long (bradu>nw). Only here and 2 Peter 3:9.

Thou oughtest to behave thyself (dei~ ajnastre`>fesqai). The verb ajnastre>fesqai only here in Pastorals. In Paul, 2 Corinthians 1:12; Ephesians 2:3. The reference is
not to Timothy's conduct as the A.V. impliest but rather to the instructions which he is to give to church members. Rend. how men ought to behave. See on
conversation, 1 Peter 1:15.

House of God (oi]kw| qeou~). An O.T. phrase, used of the temple. More frequently, house of the Lord (kuri>ou); see 1 Kings 3:1; 6:1; 1 Chronicles 22:2, 11; 29:2
etc. Applied to the church only here. Paul has oijkei>ouv th~v pi>stewv Hebrews householders of the faith (Galatians 6:10), and oijkei~oi tou~ qeou~ householders of
God (Ephesians 2:19), signifying members of the church. Christians are called nao sanctuary of God (1 Corinthians 3:16, 17; 2 Corinthians 6:16); and the apostles are
oijkono>moi household stewards (1 Corinthians 4:1). So of a Bishop (Titus 1:7). See also Hebrews 3:6.

Church (ejkklhsi>a). See on 1 Thessalonians 1:1.

Pillar and ground of the truth (stu>lov kaiwma th~v ajlhqei>av). Stu>lov.pillar, in Paul only Galatians 2:9. In Revelation 3:12; 10:1. *>wma stay, prop, better than
ground. N.T.o. oLXX, oClass. The kindred adjective eJdai~ov firm, stable, 1 Corinthians 7:37; 15:58; Colossians 1:23. These words are in apposition with church.
106 The idea is that the church is the pillar, and, as such, the prop or support of the truth. It is quite beside the mark to press the architectural metaphor into detail. By
giving to eJdrai>wma the sense of stay or prop, the use of the two words for the same general idea is readily explained. The church is the pillar of the truth, and the
function of the pillar is to support. 107

16. Without controversy (oJmologoume>nwv). Lit. confessedly. N.T.o.

The mystery of godliness (toav musth>rion).

(a)The connection of thought is with the truth (ver. 15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth,
and the truth constitutes the mystery of godliness.

(b)The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man,
causing him to live unto God as Christ did and does (Romans 6:10). See 1 Timothy 1:15; 2:5; Colossians 1:26, 27. According to the Fourth Gospel, Christ is himself
the truth (John 14:6). The mystery of godliness is the substance of piety = mystery of the faith (ver. 9).

(c)The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom,
and apprehended only by faith in the revelation of God through Christ.

(d)The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great
(me>ga) means important, weighty, as Ephesians 5:32.

God (Qeo). But the correct reading is o{v who. 108 The antecedent of this relative is not mystery, as if Christ were styled "the mystery," but the relative refers to Christ
as an antecedent; and the abruptness of its introduction may be explained by the fact that it and the words which follow were probably taken from an ancient credal
hymn. In the earlier Christian ages it was not unusual to employ verse or rhythm for theological teaching or statement. The heretics propounded their peculiar doctrines
in psalms. Clement of Alexandria wrote a hymn in honor of Christ for the use of catechumens, and Arius embodied his heresy in his Thalia, which was sung in the
streets and taverns of Alexandria. The Muratorian Canon was probably composed in verse. In the last quarter of the fourth century, there are two metrical lists of
Scripture by Amphilochius and Gregory Nazianzen. 109

Was  manifest
Copyright   (c)(ejfanerw>qh).  More correctly,
                2005-2009, Infobase            was manifested. The verb is used John 1:2; Hebrews 9:26; 1 Peter 1:20; 1 John 3:5, 8 of the historical
                                       Media Corp.                                                                                                    manifestation
                                                                                                                                                   Page    60 / 632 of
Christ; and of the future coming of Christ in Colossians 3:4; 1 Peter 5:4; 1 John 3:2.

In the flesh (ejn sarki>). Comp. John 1:14; 1 John 4:2; 2 John 1:7; Romans 1:3; 8:3; 9:5. Sa>rx flesh only here in Pastorals.
in psalms. Clement of Alexandria wrote a hymn in honor of Christ for the use of catechumens, and Arius embodied his heresy in his Thalia, which was sung in the
streets and taverns of Alexandria. The Muratorian Canon was probably composed in verse. In the last quarter of the fourth century, there are two metrical lists of
Scripture by Amphilochius and Gregory Nazianzen. 109

Was manifest (ejfanerw>qh). More correctly, was manifested. The verb is used John 1:2; Hebrews 9:26; 1 Peter 1:20; 1 John 3:5, 8 of the historical manifestation of
Christ; and of the future coming of Christ in Colossians 3:4; 1 Peter 5:4; 1 John 3:2.

In the flesh (ejn sarki>). Comp. John 1:14; 1 John 4:2; 2 John 1:7; Romans 1:3; 8:3; 9:5. Sa>rx flesh only here in Pastorals.

Justified in the Spirit (ejdikaiw>qh ejn pneu>mati). The verb dikaiou~n, so familiar in Paul's writings, is found in the Pastorals only here and Titus 3:7. Its application to
Christ as the subject of justification does not appear in Paul. Its meaning here is vindicated, indorsed, as Matthew 11:19; Luke 10:29. Concerning the whole phrase it is
to be said:

(a)That the two clauses, manifested in the fesh, justified in the Spirit, exhibit a contrast between two aspects of the life of Christ

(b)That ejn in must have the same meaning in both clauses

(c)That meaning is not instrumental, by, nor purely modal, expressing the kind and manner of Christ's justification, but rather local with a shade of modality.

It expresses in each case a peculiar condition which accompanied the justification; a sphere of life in which it was exhibited and which gave character to it. In the one
condition or sphere (the flesh) he was hated, persecuted, and murdered. In the other (the Spirit) he was triumphantly vindicated. See further the additional note at the
end of this chapter.

Seen of angels (w]fqh ajgge>loiv). Better, appeared unto or showed himself to, as Matthew 17:3; Luke 1:11; Acts 7:2; Hebrews 9:28. The same verb is used of the
appearance of the risen Christ to different persons or parties (1 Corinthians 15:5-8. The reference of the words cannot be determined with certainty. They seem to
imply some great, majestic occasion, rather than the angelic manifestations during Jesus' earthly life. Besides, on these occasions, the angels appeared to him, not he to
them. The reference is probably to his appearance in the heavenly world after his ascension, when the glorified Christ, having been triumphantly vindicated in his
messianic work and trial, presented himself to the heavenly hosts. Comp. Philippians 2:10; Ephesians 3:10 and, in the latter passage, note the connection with; "the
mystery," ver. 9.

Was preached unto the Gentiles (ejkhru>cqh ejn e]qnesin). Better, among the nations., There is no intention of emphasising the distinction between the Jews and other
nations.

Was believed on in the world (ejpisteu>qh ejn ko>smw|). For a similar construction see 2 Thessalonians 1:10. With Christ as subject this use of ejpisteu>qh is unique.

Was received up into glory (ajnelh>mfqh ejn do>xh|). Better, received or taken up in glory. >nein is the formal term to describe the ascension of Christ (see Acts 1:2,
22), and the reference is most probably to that event. Comp. LXX, 2 Kings 2:11 of Elijah, and Sir. xlix. 14, of Enoch. do>xh| in glory: with attendant circumstances of
pomp or majesty, as we say of a victorious general, the entered the city in triumph." This usage is common in N.T. See Matthew 16:27; 25:31; Mark 8:38; Luke 9:31;
12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 8, 11. 110

ADDITIONAL NOTE on 3:16

Christ's existence before his incarnation was purely spiritual (ejn pneu>mati). He was in the form of God (Philippians 2:6): He was the effulgence of God's glory and the
express image of his substance (Hebrews 1:3), and God is spirit (John 4:24).

From this condition he came into manifestation in the flesh (ejn sarki>). He became man and entered into human conditions (Philippians 2:7, 8). Under these human
conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who "was
in the beginning with God" (John 1:1, 2); as "the image of the invisible God" (Colossians 1:15); as one with God (John 10:30; 14:9); as he who had all power in heaven
and earth (Matthew 28:18); who was "before all things and by whom all things consist" (Colossians 1:17); who was "the king of the ages" (1 Timothy 1:17). On the
contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of
sorrows.

The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his
spiritual being. Glimpses of this pneumatic life (ejn pneu>mati) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and
power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These
justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the
world was. It was the Spirit that publicly indorsed him (John 1:32, 33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of
God (Matthew 12:28): his whole earthly manfestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of
many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said "this is the Christ" (John 7:41): others suspected that he was such (John
4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one
having authority (Matthew 7:28, 29).

Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also
Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life
and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the
line and revealing themselves in him

In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is "the supply of the Spirit
of Jesus Christ" (Philippians 1:19): the Holy Spirit is called "the Spirit of Christ" (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2
Corinthians 3:17); and in Romans 8:9, 10"Spirit of God," "Spirit of Christ," and "Christ" are used as convertible terms. The indwelling of the Spirit of Christ is the test
and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the
manifestation of God.

CHAPTER 4

1. Now (de). Better but, since there is a contrast with the preceding confession of the norm of faith.

Copyright(rJhtw~v).
Expressly (c) 2005-2009,
                    N.T.o.Infobase
                           oLXX. InMedia Corp.
                                    express words.                                                                                                         Page 61 / 632

In the latter times (ejn uJste>roiv kairoi~v). The phrase only here. For kairo>v particular sesson or junture, see on Matthew 12:1; Acts 1:7. Not the same as ejn
CHAPTER 4

1. Now (de). Better but, since there is a contrast with the preceding confession of the norm of faith.

Expressly (rJhtw~v). N.T.o. oLXX. In express words.

In the latter times (ejn uJste>roiv kairoi~v). The phrase only here. For kairo>v particular sesson or junture, see on Matthew 12:1; Acts 1:7. Not the same as ejn
ejsca>taiv in the last days, 2 Timothy 3:1 which denotes the peliod closing the present aeon, and immediately preceding the parousia; while this signifies merely a time
that is future to the writer. There is not the intense sense of the nearness of Christ's coming which characterises Paul. The writer does not think of his present as "the
latter days."

Some (tinev). Not, as 1 Timothy 1:3 the heretical teachers, but those whom they mislead.

Shall depart from the faith (ajposth>sontai th~v pi>stewv). The phrase only here. The verb in Paul only 2 Corinthians 12:8. Quite frequent in Luke and Acts. The
kindred noun tasi>a (Acts 21:21; 2 Thessalonians 2:3) is almost literally transcribed in our apostasy.

Seducing (pla>noiv). Primarily, wandering, roving. pla>nov a vagabond, hence deceiver or seducer. See 2 John 1:7 and comp. oJ planw~n the deceiver, used of
Satan, Revelation 12:9; 20:10; tonhv the spirit of error, 1 John 4:6. Once in Paul, 2 Corinthians 6:8 and in LXX, Job 19:4; Jeremiah 23:32. Evil spirits animating the
false teachers are meant.

Doctrines of devils (didaskali>aiv daimoni>wn). Better, teachings of demons. Comp. James 3:15. Didaskali>a teaching often in Pastorals. A few times in Paul. See on
1 Timothy 1:10. Daimo>nion demon only here in Pastorals. Very frequent in Luke: in Paul only 1 Corinthians 10:20, 21. Teachings proceeding from or inspired by
demons. The working of these evil spirits is here specially concerned with striking at the true teaching which underlies godliness. It is impossible to say what particular
form of false teaching is alluded to.

2. Speaking lies in hypocrisy (ejn uJpokri>sei yeudolo>gwn). Wrong. Rend., through the hypocrisy of men that speak lies. a>siv hypocrisy once in Paul, Galatians 2:13
see note. See also on Matthew 23:13. The phrase ejn uJpokri>sei only here. Yeudolo>gov speaking lies, N.T.o. oLXX. Rare in Class.

Having their conscience seared with a hot iron (ejn uJpokri>sei yeudolo>gwn) Better, branded in their own conscience. With a hot iron is superfluous. The verb N.T.o.
oLXX, oClass. The metaphor is from the practice of branding slaves or criminals, the latter on the brow. These deceivers are not acting under delusion, but
deliberately, and against their conscience. They wear the form of godliness, and contradict their profession by their crooked conduct (2 Timothy 3:5). The brand is not
on their brow, but on their conscience. Comp. Titus 1:15; 3:11.

3. Forbidding to marry and commanding to abstain from meats (kwluo>ntwn gamei~n, ajpe>cesqai brwma>twn). Kwlu>ein, properly to hinder or check. >cesqai to
hold one's self off. In Paul, 1 Thessalonians 4:3; 5:22; Philemon 1:15. Commanding is not expressed, but is implied in forbidding.; "Bidding not to marry and (bidding)
to abstain from meats." The ascetic tendencies indicated by these prohibitions developed earlier than these Epistles among the Essenes, an aseetic Jewish brotherhood
on the shores of the Dead Sea, who repudiated marriage except as a necessity for preserving the race, and allowed it only under protest and under stringent regulations.
They also abstained strictly from wine and animal food. This sect was in existence in the lifetime of our Lord. strong traces of its influence appear in the heresy assailed
in Paul's Epistle to the Colossians. The Christian body received large accessions from it after the destruction of Jerusalem (70 A.D.). The prohibitions above named
were imposed by the later Gnosticism of the second century.

Hath created (e]ktisen). A common Pauline word. Only here in the Pastorals.

To be received (eijv meta>lhmyin). Lit. for participation. N.T.. oLXX. lt occurs in Plato and Aristotle.

Of them which believe and know the truth (toi~v pistoi~v kaisi thqeian). The dative depends on created for participation, and should be rendered; "for them which
believe," etc., marking those for whom the food was created. The A.V. misses this by the rendering to be received of (by). Pistoi~v and ejpegknwko>si do not denote
two classes, but one. Those who believe are described as those who have full knowledge of the truth.

4. Creature (kti>sma). Not in Paul. See James 1:18; Revelation 5:13; 8:9. A created thing. For kti>siv creation or creature, frequent in Paul, see on Romans 8:19; 2
Corinthians 5:17; Colossians 1:15. Kti>sma in LXX, Wisd. ix. 2; xiii. 5; xiv. 11; Sir. xxxviii. 34; 3 Macc. v. 11.

Refused (ajpo). Lit. thrown away. N.T.o. In ecclesiastical writings, excommunicated. On the whole verse, comp. Acts 10:15; Romans 11:15; 1 Corinthians 10:25, 26,
30, 31.

5. It is sanctified (aJgia>zetai). Not declared holy, but made holy. The declaration confirms the last clause of ver. 4. Thanksgiving to God has a sanctifying effect. The
food in itself has no moral quality (Romans 14:14), but acquires a holy quality by its consecration to God; by being acknowledged as God's gift, and partaken of as
nourishing the life for God's service. Comp. Paul's treatment of the unbelieving husband and the believing wife, 1 Corinthians 7:14.

By the word of God (dia). That is, by the word of God as used in the prayer. Scripture is not called "the Word of God." The Word of God includes much more than
Scripture: but Scripture contains the Word of God, and the thanksgiving at table was in the words of Scripture. See Psalms 145:15,16. The custom of grace at meat
appears 1 Samuel 9:13. Christ blessed the loaves and fishes (Matthew 14:19; 15:36): Paul on the ship gave thanks for the meal which the seamen ate (Acts 27:35).
~>xewv prayer, see on 1 Timothy 2:1.

6. If thou put the brethren in remembrance of these things (tau~ta uJpotiqe>menov toi~v ajdelfoi~v). The verb only here and Romans 16:4. Lit. to put under; so almost
without exception in LXX. See, for instance, Genesis 28:18; 47:29; Exodus 17:12. So Romans 16:4. Hence, metaphorically, to suggest, which is, literally, to carry or
lay under. Tau~ta these things are those mentioned vv. 4, 5. In the Pastorals it is only here that ajdelfoi> brethren means the members of the church to whose
superintendent the letter is addressed. In 2 Timothy 4:21 they are the Christians of the church from which the letter comes; in 1 Timothy 6:2 Christians in general; and in
1 Timothy 5:1 without any ecclesiastical sense.

Minister of Jesus Christ (dia>konov Cristou~ x~). Rendering Christ himself a service by setting himself against ascetic errors. For dia>konov minister see on 1 Timothy
3:8. Here in the general sense of servant, without any official meaning. Paul's more usual phrase is servant of God: servant (dia>konov) of Christ twice, and dia>konov
x~ Cristou~ not at all. Paul uses dou~lov bond-servant with Jesus Christ. See 2 Corinthians 11:23; Colossians 1:7; and comp. Romans 1:1; Galatians 1:10; Philippians
1:1.

Nourished up (ejntrefo>menov). Better, nourishing thyself. N.T.o. oLXX. The participle indicates the means by which Timothy may become a good minister. Comp.
Hebrews 5:12-14.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 62 / 632
In the words of faith. The words in which the faith - the contents of belief - finds expression. Comp. 1 Timothy 6:3; 2 Timothy 1:13. The phrase only here. Paul has
tostewv the word of the faith, Romans 10:8.
1:1.

Nourished up (ejntrefo>menov). Better, nourishing thyself. N.T.o. oLXX. The participle indicates the means by which Timothy may become a good minister. Comp.
Hebrews 5:12-14.

In the words of faith. The words in which the faith - the contents of belief - finds expression. Comp. 1 Timothy 6:3; 2 Timothy 1:13. The phrase only here. Paul has
tostewv the word of the faith, Romans 10:8.

Whereunto thou hast attained (h|= parhkolou>qhkav). Wrong. Rend., which thou hast closely followed. Comp. 2 Timothy 3:10. The verb means, primarily, to follow
beside, to attend closely. In this literal sense not in N.T. To attend to or follow up, as a disease. So Plato, Rep. 406 B, parakolouqw~n tw|~ nosh>mati qanasi>mw|
perpetually tending a mortal disease. To follow up a history or a succession of incidents, as Luke 1:3. oP. The writer means that Timothy, as a disciple, has closely
attended to his course of Christian instruction.

7. Shun (paraitou~). Comp. l Timothy 5:11; 2 Timothy 2:23; Titus 3:10. oP. The primary meaning is to ask as a favor (Mark 15:6; Hebrews 12:19). Mostly in this
sense in LXX, as 1 Samuel 20:6, 28. To deprecate; to prevent the consequences of an act by protesting against and disavowing it, as 3 Macc. vi. 27. To beg off, get
excused, as Luke 14:18, 19; 4 Macc. xi. 2. To decline, refuse, avoid, as here, Acts 25:11; Hebrews 12:25.

Profane. See on 1 Timothy 1:9, and comp. 1 Timothy 6:20; 2 Timothy 2:16; Hebrews 12:16.

Old wives' (grawdeiv). N.T.o. oLXX. From grau~v an old woman, and ei+dov form.

Fables (mu>qouv). See on 1 Timothy 1:4 and comp. 2 Timothy 4:4; Titus 1:14; 2 Peter 1. 16.

Exercise (gu>mnaze). oP. Only here in Pastorals. Hebrews 5:14; 12:11; 2 Peter 2:14. From gumno>v naked. In Class. Of training naked in gymnastic exercises; also,
metaphorically, of training for or practicing an art or profession.

8. Bodily exercise (hJ swmatikha). With gumnasi>a comp. gu>mnaze, ver. 7. N.T.o. Swmatiko>v bodily only here and Luke 3:22. oLXX. The adverb swmatikw~v
bodily-wise, Colossians 2:9. The words are to be taken in their literal sense as referring to physical training in the palaestra - boxing, racing, etc. Comp. 1 Corinthians
9:24-27. Some, however, find in them an allusion to current ascetic practices; against which is the statement that such exercise is profitable, though only for a little.

Profiteth little (progon ejstilimov). Lit. is profitable for a little. The phrase progon only here and James 5:14. In the latter passage it means for a little while. Comp.
Hebrews 12:10progav hJme>rav for a few days. According to some, this is the meaning here; but against this is the antithesis pronta unto all things. The meaning is
rather, the use of the athlete's training extends to only a few things. ?>limov useful or profitable, only in Pastorals. Comp. 2 Timothy 3:16; Titus 3:8. oLXX.

Godliness (eujse>beia). See on 1 Timothy 2:2 and Introduction, VI.

Having promise (ejpaggeli>an e]cousa). The exact phrase only here. Comp. 2 Corinthians 7:1; Hebrews 7:6. The participle is explanatory, since it has promise. For
ejpaggeli>a promise see on Acts 1:4.

The life that now is (zwh~v th~v nu~n). According to the strict Greek idiom, life the now. This idiom and the following, th~v mellou>shv N.T.o. The phrase oJ nu~n
aijw>n the present aeon, 1 Timothy 6:17; 2 Timothy 4:10; Titus 2:12. aijw>n ou=tov this aeon, a few times in the Gospels, often in Paul, nowhere else. We have oJ
aijw>n oJ me>llwn the aeon which is to be, and oJ aijw>n oJ ejrco>menov or ejperco>menov the aeon which is coming on, in the Gospels, once in Paul (Ephesians
2:7), and in Hebrews once, me>llwn aijw>n without the article. tw|~ kairw|~ tou>tw| in this time, of the present as contrasted with the future life, Mark 10:30; Luke
18:30. nun kairo>v the now time, in the same relation, Romans 8:18. For zwhlife see on John 1:4. The force of the genitive with ejpaggeli>a promise may be expressed
by for. Godliness involves a promise for this life and for the next; but for this life as it reflects the heavenly life, is shaped and controlled by it, and bears its impress.
Godliness has promise for the present life because it has promise for the life which is to come. Only the life which is in Christ Jesus (2 Timothy 1:1) is life indeed, 1
Timothy 6:19. Comp. 1 Peter 3:10; 1 Corinthians 3:21-23.

10. Therefore (eijv tou~to). More correctly, to this end; or with a view to this.

We labor and strive (kopiw~men kaimeqa). Both Pauline words. See on Colossians 1:29 where the two are found together as here. Also on ko>pou labor, 1
Thessalonians 1:3 and kopiw~ntav, and laboring 1 Thessalonians 5:12. Comp. 1 Timothy 5:17 and 2 Timothy 2:6. Both words denote strenuous and painful effort. 111
The kai; has an ascensive force: "we labor, yea struggle."

We trust in (hjlpi>kamen ejpi). Better, have set our hope on. The verb with ejpi in Pastorals, in Paul, Romans 15:12 a citation, and in 1 Peter 1:13.

12. Youth (neo>thtov). oP. See Luke 18:21. Acts 26:4. See Introductions VII. Timothy was probably from 38 to 40 years old at this time.

In word (ejn lo>gw|). Including teaching and verbal intercourse of every kind.

Conversation (ajnastrofh|~). Comp. Galatians 1:13; Ephesians 4:22; James 3:13. A favorite word with Peter. See on 1 Peter 1:15.

In spirit. Omit.

Purity (aJgni>a|). Only here and 1 Timothy 5:2. x>v pure, 1 Timothy 5:22; Titus 2:5. In Paul, 2 Corinthians 8:11; 11:2; Philippians 4:8. Also in James, Peter, and 1
John. x>thv purity, 2 Corinthians 6:6; 11:3. oLXX, oClass. x>v always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in
acts. In 1 John 3:3 of Christ. In 2 Corinthians 11:2 of virgin purity. In James 3:17 as a characteristic of heavenly wisdom. s~v purely (Philippians 1:17)-, of preaching
the gospel with unmixed motives. The verb aJgni>zein to purify, which in LXX is used only of ceremonial purification, has that meaning in four of the seven instances in
N.T. (John 11:55; Acts 21:24, 26; 24:18). In the others (James 4:8; 1 Peter 1:22; 1 John 3:3) it is used of purifying the heart and soul.

13. To reading (ajnagnw>sei). Three times in N.T. See Acts 13:15; 2 Corinthians 3:14. The verb ajnaginw>skein usually of public reading. See on Luke 4:16. So in
LXX. In post - classical Greek, sometimes of reading aloud with comments. See Epictetus, Diss. 3, 23, 20. Dr. Hatch says: "It is probable that this practice of reading
with comments... may account for the coordination of 'reading' with 'exhortation' and 'teaching' in 1 Timothy 4:13."

Exhortation (th|~ paraklh>sei). Often in Paul. See on consolation, Luke 6:24comfort, Acts 9:31 and comforter, John 14:16.

14. Neglect (ajme>lei). Rare in N.T. Only Matthew 22:5; Hebrews 2:3; 8:9.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 63 / 632
The gift that is in thee (tou~ ejn soismatov). Comp. 2 Timothy 1:6. Ca>risma gift is a distinctively Pauline word, being found only three times outside of Paul's Epistles,
and oLXX, oClass. See on Romans 1:11. That is in thee, comp. th~v ejn soistewv the faith that is in thee, 2 Timothy 1:5. The meaning is the special inward endowment
which qualified Timothy for exhortation and teaching, and which was directly imparted by the Holy Spirit. 112
Exhortation (th|~ paraklh>sei). Often in Paul. See on consolation, Luke 6:24comfort, Acts 9:31 and comforter, John 14:16.

14. Neglect (ajme>lei). Rare in N.T. Only Matthew 22:5; Hebrews 2:3; 8:9.

The gift that is in thee (tou~ ejn soismatov). Comp. 2 Timothy 1:6. Ca>risma gift is a distinctively Pauline word, being found only three times outside of Paul's Epistles,
and oLXX, oClass. See on Romans 1:11. That is in thee, comp. th~v ejn soistewv the faith that is in thee, 2 Timothy 1:5. The meaning is the special inward endowment
which qualified Timothy for exhortation and teaching, and which was directly imparted by the Holy Spirit. 112

By prophecy (diaav). See on 1 Timothy 1:18. Profhtei>av genitive, not accusative. The meaning is by the medium of prophecy. The reference is to prophetic intimation
given to Paul concerning the selection of Timothy for the ministerial office. These prophecies were given by the Holy Spirit who bestowed the "gift", so that the gift itself
and the prophecy concurred in attesting the candidate for ordination.

With the laying on of the hands (metasewv tw~n ceirw~n). Meta implies that the prophetic intimations were in some way repeated or emphasised in connection with the
ceremony of ordination. We note the association of prophecy with ordination in the setting apart of Paul and Barnabas (Acts 13:9, 3); so that the case of Timothy has
an analogue in that of Paul himself. 113 >qesiv laying on, emposition, also Acts 8:18; 2 Timothy 1:6; Hebrews 6:2 in each case with of hands. "The custom," says
Lange, "is as old as the race." The Biblical custom rests on the conception of the hand as the organ of mediation and transference. The priest laid his hand on the head
of the bullock or goat (Leviticus 1:4) to show that the guilt of the people was transferred. The hand was laid on the head of a son, to indicate the transmission of the
hereditary blessing (Genesis 48:14); upon one appointed to a position of authority, as Joshua (Numbers 27:18-23; upon the sick or dead in token of miraculous power
to heal or to restore to life (2 Kings 4:34). So Christ (Mark. 6:5; Luke 4:40). In the primitive Christian church the laying on of hands signified the imparting of the Holy
Spirit to the newly-baptized (Acts 8:17; 19:6; comp. Hebrews 6:2). Hands were laid Upon the seven (Acts 6:6). But the form of consecration in ordination varied. No
one mode has been universal in the church, and no authoritative written formula exists. In the Alexandrian and Abyssinian churches it was by breathing: in the Eastern
church generally, by lifting up the hands in benediction: in the Armenian church, by touching the dead hand of the predecessor: in the early Celtic church, by the
transmission of relics or pastoral staff: in the Latin church, by touching the head.

Of the presbytery (tou~ presbuteri>ou). The word is found in Luke 22:66 where it denotes the body of representative elders of the people in the Sanhedrim, as
distinguished from the two other constituents of that body - the chief priests and scribes. Similarly Acts 22:5. Here of the college or fraternity of Christian elders in the
place where Timothy was ordained. The word is frequent in the Epistles of Ignatius. 114 According to this, Timothy was not ordained by a Bishop. Bishop and
Presbyter are not identical. In 2 Timothy 1:6 we read, "by the laying on of my hands." The inconsistency is usually explained by saying that Paul was associated with the
Presbyters in the laying on of hands.

15. Meditate (mele>ta). Only here and Acts 4:25 (citation). Often in Class. and LXX. Most translators reject the A.V. meditate, and substitute be diligent in, or
practice, or take care for. Meditate, however, is legitimate, although in Class. the word commonly appears in one of the other senses. The connection between the
different meanings is apparent. Exercise or practice applied to the mind becomes thinking or meditation. In LXX it represents seven Hebrew equivalents, and signifies
to meditate, talk of, murmur, deligfit one's self in, attend to. Often to meditate, Joshua 1:8; Psalms 1:9; 2:1; 37:12; 72:6; Sir. vi. 7. Meditation is a talking within the
mind, and issues in speech; hence to speak, as Psalms 34:28; 36:30; Isaiah 69:3. Similally, lo>gov signifies both reason and discourse. In Lat. meditari, "to reflect," is
also "to exercise in," "to practice," as Virgil, Ecclesiastes 1:2. In the Vulg. meditabor is the translation of murmur or mourn iu Isaiah 38:14. The Hebrews hanah means
to murmur, whisper; hence the inner whispering of the heart; hence to think, meditate, consider, as Psalms 63:7; 78:13.

Give thyself wholly to them (ejn tou>toiv i]sqi). Lit. be in these things. The phrase N.T.o. The only parallel in LXX is Proverbs 23:17. The meaning is that he is to throw
himself wholly into his ministry. Comp. "totus in illis," Horace, Sat. 1:9, 2.

Profiting (prokoph). Better, advance or progress. Only here and Philippians 1:12. The verb proko>ptein in 2 Timothy 2:16; 3:9, 13. In LXX, see Sir.li. 17; 2 Macc.
viii. 8. The figure in the word is uncertain, but is supposed to be that of pioneers cutting (ko>ptw) a way before (pro) an army, and so furthering its advance. The
opposite is ejgko>ptein to cut into, throw obstacles in the way, and so hinder. See Galatians 5:7; 1 Thessalonians 2:18; 1 Peter 3:7.

16. Take heed (e]pece). Only here in Pastorals, and once in Paul, Philippians 2:16. Quite frequent in LXX. Lit. hold upon, fasten thy attention on, as Luke 14:7; Acts
3:5; 19:22. In LXX, in the sense of apply, as Job 18:2; 30:26; or forbear, refrain, as 1 Kings 22:6, 15. In Philippians 2:16to hold out or present, a sense which is found
only in Class.

Unto thyself and unto the doctrine (seautw|~ kaia|). Better, to thyself and to thy teaching. The order is significant. Personality goes before teaching.

Continue in them (ejpi>mene aujtoi~v). See on Romans 6:1. In LXX only Exodus 12:39. x~v is neuter, referring to these things, ver. 15. A.V. in them is indefinite and
ambiguous. Better, continue in these things.

CHAPTER 5

1. Rebuke not an elder (presbute>rw| mhxh|v). The verb N.T.o. oLXX. originally to lay on blows; hence to castigate with words. Presbu>terov elder, oP., but frequent
in Gospels, Acts, and Revelation. Modern critical opinion has largely abandoned the view that the original Christian polity was an imitation of that of the Synagogue.
The secular and religious authorities of the Jewish communities, at least in purely Jewish localities, were the same; a fact which is against the probability that the polity
was directly transferred to the Christian church. The prerogatives of the Jewish elders have nothing corresponding with them in extent in the Christian community.
Functions which emerge later in the Jewish-Christian communities of Palestine do not exist in the first Palestinian-Christian society. At the most, as Weizsacker
observes, it could only be a question of borrowing a current name. 115

Modern criticism compels us, I think, to abandon the view of the identity of Bishop and Presbyter which has obtained such wide acceptance, especially among English
scholars, through the discussions of Lightfoot and Hatch. 116 The testimony of Clement of Rome (Ep. ad Corinth.) goes to show that the Bishops (hJgou>menoi or
prohgou>menoi) are distinguished from the Presbyters, and that if the Bishops are apparently designated as Presbyters, it is, because they have been chosen from the
body of Presbyters, and have retained the name even when they have ceased to hold office. for this reason deceased Bishops are called Presbyters. In Clement,
Presbyters signify a class or estate - members of long standing and approved character, and not office-bearers regularly appointed. Among these the Bishops are to be
sought. Bishops are reckoned as Presbyters, not because the Presbyter as such is a Bishop, but because the Bishop as such is a Presbyter. In the Pastorals, Bishops
and Deacons are associated without mention of Presbyters (1 Timothy 3:1-13. Presbyters are referred to in 1 Timothy 5:17-19 but in an entirely different connection.
The qualifications of Bishops and Deacons are detailed in the former passage, and the list of qualifications concludes with the statement that this is the ordering of the
church as the house of God (vv. 14, 15). The offices are exhausted in the description of Bishops and Deacons. Nothing is said of Presbyters until 1 Timothy 5, where
Timothy's relations to individual church-members are prescribed; and in Titus 2:2 ff. these members are classified as old men (presbu>tav) old women, young men, and
servants. In 1 Timothy 5:17 are mentioned elders who rule well (oiJ kalw~v proestw~tev presbu>teroi). Assuming that Presbyters and Bishops were identical, a
distinction would thus be implied between two classes of Bishops - those who rule well and those who do not: where as the distinction is obviously between old and
honored church-members, collectively considered, forming the presbyterial body, and certain of their number who show their qualifications for appointment as
overseers. Presbyters as such are not invested with office. There is no formal act constituting a Presbyter. The Bishops are reckoned among the Elders, but the elders
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 64 / 632
as such are not officers.

Thus are to be explained the allusions to appointed Elders, Titus 1:5; Acts 14:23. Elders are to be appointed as overseers or Bishops, for the overseers must have the
servants. In 1 Timothy 5:17 are mentioned elders who rule well (oiJ kalw~v proestw~tev presbu>teroi). Assuming that Presbyters and Bishops were identical, a
distinction would thus be implied between two classes of Bishops - those who rule well and those who do not: where as the distinction is obviously between old and
honored church-members, collectively considered, forming the presbyterial body, and certain of their number who show their qualifications for appointment as
overseers. Presbyters as such are not invested with office. There is no formal act constituting a Presbyter. The Bishops are reckoned among the Elders, but the elders
as such are not officers.

Thus are to be explained the allusions to appointed Elders, Titus 1:5; Acts 14:23. Elders are to be appointed as overseers or Bishops, for the overseers must have the
qualitications of approved Presbyters. The ordination of Presbyters is the setting apart of Elders to the position of Superintendents. The Presbyterate denotes an
honorable and influential estate in the church on the ground of age, duration of church membership, and approved character. Only Bishops are appointed There is no
appointment to the Presbyterate. At the close of Clement's letter to the Corinthians, the qualifications of a Presbyter are indicated in the description of the three
commissioners from the Roman church who are the bearers of the letter, and to whom no officiel title is given. They are old, members of the Roman church from youth,
blameless in life, believing, and sober. 117

2. The elder women (presbute>rav). N.T.o. Comp. presbu>tidav aged women, Titus 2:3. The word indicates distinction in age merelly, although some think that it
points to an official position which is further referred to in the following directions concerning widows. 118

3. Honor (ti>ma). Not only by respectful treatment but by financial support. Comp. timh>sei, Matthew 15:5 and pollai~v timai~v ejti>mhsan, Acts 28:10; and diplh~v
timh~v 1 Timothy 5:17. Comp. Sir. xxxviii. 1. 'The verb only once in Paul (Ephesians 6:2 citation), and only here in Pastorals.

Widows (ch>rav). Paul alludes to widows in 1 Corinthians 7:8 only, where he advises them against remarrying. They are mentioned as a class in Acts 6:1 in connection
With the appointment of the seven. Also Acts 9:39, 41. In the Pastorals they receive special notice, indicating their advance from the position of mere beneficiaries to a
quasi-official position in the church. from the very first, the church recognised its obligation to care for their support. A widow, in the East, was peculiarly desolate and
helpless. 119 In return for their maintenance certain duties were required of them, such as the care of orphans, sick and prisoners, and they were enrolled in an order,
which, however, did not include all of their number who received alms of the church. In Polyearp's Epistle to the Philippians, they are styled "the altar of God." To such
an order the references in the Pastorals point. The Fathers, from the end of the second century to the fourth, recognised a class known as presbu>tidev aged women
(Titus 2:3), who had oversight of the female church-members and a separate seat in the congregation. The council of Laoclicaea abolished this institution, or so
modified it that widows no longer held an official relation to the church. 120

Who are widows indeed (tarav). Comp. vv. 5, 16. &Ontwv verily, truly, twice in Paul, 1 Corinthians 14:25; Galatians 3:21. See on 2 Peter 2:18. Wherever o]ntwv is
used by Paul or by any other N.T. writer, it is used purely as an adverb (see Luke 23:47; 24:34): but in all the four instances in the Pastorals, it is preceded by the
article and converted into an adjective. The meaning is, who are absolutely bereaved, without children or relations (comp. ver. 4), and have been but once married.
There is probably also an implied contrast with those described in vv. 6, 11-13.

4. Nephews (e]kgona). N.T.o. Often in LXX. Nephews, in the now obsolete sense of grandsons or other lineal deseendants. Derived from Lat. nepos. Trench (Select
Glossary) remarks that nephew was undergone exactly the same change of meaning that nepos underwent, which, in the Augustan age, meaning grandson, in the post-
Augustan age acquired the signification of nephew in our present acceptation of that word. Chaucer:

"How that my nephew shall my bane be."

Legend of Good Women, 2659.

'His (Jove's) blind nevew Cupido."

House of Fame, 67.

Jeremy Taylor:

"Nephews are very often liken to their grandfathers than to their fathers."

Let them learn. The subject is the children and grandchildren. Holtzmann thinks the subject is any widow, used collectively. But the writer is treating of what should be
done to the widow, not of what she is to do. The admonition is connected with widows indeed. They, as being utterly bereft, and without natural supporters, are to be
cared for by the church; but if they have children or grandchildren, these should assume their maintenance.

First (prw~ton). In the first place: as their first and natural obligation.

To show piety at home (to). More correctly, to show piety toward their own family. Piety in the sense of filial respect, though not to the exclusion of the religious sense.
The Lat. pietas includes alike love and duty to the gods and to parents. Thus Virgil's familiar designation of Aeneas, "pius Aeneas," as describing at once his reverence
for the gods and his filial devotion. The verb eujsebei~n (only here and Acts 17:23) represents filial respect as an element of godliness (eujse>beia). For to their own,
see on Acts 1:7. It emphasises their private, personal belonging, and contrasts the assistance given by them with that furnished by the church. It has been suggested that
oi+kon household or family may mark the duty as an act of family feeling and honor.

To requite (ajmoibanai). An entirely unique expression. > requital, recompense is a familiar classical word, used with dido>nai to give, ajpotiqe>nai to lay down, ti>nein
to pay, poiei~sqai to make. N.T.o. Paul uses instead ajntimisqi>a (Romans 1:27; 2 Corinthians 6:13), or ajntapo>doma, (Romans 11:9), or ajntapo>dosiv (Colossians
3:24). The last two are LXX words.

Their parents (toi~v progo>noiv). N.T.o. Parents is too limited. The word comprehends mothers and grandmothers and living ancestors generally. The word for
parents is gonei~v, see 2 Timothy 3:2; Romans 1:30; 2 Corinthians 12:14; Ephesians 6:1; Colossians 3:20. Pro>gonoi for living ancestors is contrary to usage. One
instance is cited from Plato, Laws, xi. 932. The word is probably selected to correspond in form with e]kgona children.

Good and acceptable (kalo). Omit kalo good and. >dektov acceptable only here and 1 Timothy 2:3. See note.

Before (ejnw>pion). Frequent in N.T., especially Luke and Revelation. It occurs 31 times in the phrases ejnw>pion tou~ Qeou~ in the sight of God, and ejnw>pion
kuri>ou in the sight of the Lord. oLXX. Comp. e]mprosqen tou~ Qeou~ before God. Acts 10:4; 1 Thessalonians 1:3; 2:19; 3:9, 13. Not in Pastorals, and by Paul only
1 Thessalonians the difference is trifling. Comp. 1 John 3:19 and 22.

5. And desolate (kainh). N.T.o. From mo>nov alone. Explanatory of a widow indeed. One entirely bereaved.

Trusteth
Copyrightin God  (h]lpiken ejpi).
            (c) 2005-2009,        StrictlyMedia
                             Infobase      hath directed
                                                Corp. her hope at God. Rev. hath her hope set on God implies ejpi with the dative, as 1 John 3:3.       Page 65 / 632
6. Liveth in pleasure (spatalw~sa). Only here and James 5:5. See note. Twice in LXX, Sir. xxi. 15; Ezekiel. 16:49.
1 Thessalonians the difference is trifling. Comp. 1 John 3:19 and 22.

5. And desolate (kainh). N.T.o. From mo>nov alone. Explanatory of a widow indeed. One entirely bereaved.

Trusteth in God (h]lpiken ejpi). Strictly hath directed her hope at God. Rev. hath her hope set on God implies ejpi with the dative, as 1 John 3:3.

6. Liveth in pleasure (spatalw~sa). Only here and James 5:5. See note. Twice in LXX, Sir. xxi. 15; Ezekiel. 16:49.

Is dead while she liveth (zw~sa te>qnhken). Comp. Revelation 3:1; Ephesians 4:18. "Life in worldly pleasure is only life in appearance" (Holtzmann).

8. Provide (pronoei~). See on Romans 12:17.

His own - those of his own house (tw~n ijdi>wn oijkei>wn). His own relations, see on John 1:11. Those who form part of his family, see on Galatians 6:10.

He hath denied the faith (thstin h]rnhtai). The verb not in Paul, but Quite often in Pastorals. The phrase only here and Revelation 2:13. Faith demands works and fruits.
By refusing the natural duties which Christian faith implies, one practically denies his possession of faith. Faith does not abolish natural duties, but perfects and
strengthens them" (Bengel). Comp. James 2:14-17.

Infidel (ajpi>stou). Better, unbeliever. One who is not a Christian, as 1 Corinthians 6:6; 7:12, 13 etc. Even an unbeliever will perform these duties from natural
promptings.

9. Be taken into the number (katalege>sqw). Better, enrolled (as a widow). N.T.o. Very, rare in LXX. Common in Class. Originally, to pick out, as soldiers. Hence, to
enroll, enlist. Here, to be enrolled in the body of widows who are to receive church support. See on ver. 3.

10. Well reported of (marturoume>nh). Lit. born witness to or attested, as Acts 6:3; 10:22; Hebrews 11:2. Comp. marturi>an kalh to have good testimony, 1 Timothy
3:7.

For good works (ejn e]rgoiv kaloi~v). Lit. in good works; in the matter of. Comp. 1 Timothy 6:18; Titus 2:7; 3:8, 14. In the Gospels, e]rgon work appears with kalo
and never with ajgaqo. In Paul, always with ajgaqo and never with kalo Kings In the Pastorals, with both. The phrase includes good deeds of all kinds, and not merely
special works of beneficence. Comp. Acts 9:36.

If (eij). Introducing the details of the general expression good works.

Have brought up children (ejteknotro>fhsen). N.T.o. oLXX; very rare in Class. The children may have been her own or others'.

Lodged strangers (ejxenodo>chsen). N.T.o. oLXX. On the duty of hospitality comp. 1 Timothy 3:2; Matthew 25:35; Romans 12:13; Hebrews 13:2; 1 Peter 4:9; 3
John 1:5.

Washed the feet. A mark of Oriental hospitality bestowed on the stranger arriving from a journey, and therefore closely associated with lodged strangers.

Of the saints (aJgi>wn). %Agiov is rare in Class. In LXX, the standard word for holy. Its fundamental idea is setting apart, as in Class., devoted to the gods. In O T.,
set apart to God, as priests; as the Israelites consecrated to God. In N.T., applied to Christians. Ideally, it implies personal holiness. It is used of God, Christ, John the
Baptist, God's law, the Spirit of God. Paul often uses oiJ a[gioi as a common designation of Christians belonging to a certain region or community, as Philippians 1:1; 2
Corinthians 1:1; Colossians 1:2. In such cases it does not imply actual holiness, but holiness obligatory upon those addressed, as consecrated persons, and appropriate
to them. What ought to be is assumed as being. In this sense not in the Gospels (unless, possibly, Matthew 27:52) or in the Epistles of Peter and John. Rare in Acts.

Relieved (ejph>rkesen). Only here and ver. 16. Comp. 1 Macc. viii. 26; xi. 35. Common in Class. Originally, to suffice for, to be strong enough for, as in Homer,
where it is always used in connection with danger or injury. See Il. ii. 873; Od. xvii. 568. Hence, to ward off, help, assist.

The afflicted (qlibome>noiv) See on tribulation, Matthew 13:21 and comp. 2 Corinthians 1:6; 4:8; 2 Thessalonians 1:6, 7; Hebrews 11:37.

Diligently followed (ejpako ouqhsen). Comp. ver. 24. after or close upon. oP. Once in the disputed verses at the end of Mark (16:20), and 1 Peter 2:21. Comp. the
use of diw>kein pursue, Romans 9:30; 12:13; 1 Corinthians 14:1; 1 Thessalonians 5:15.

11. Younger (newte>rav). Almost in a positive sense,,young. Not, under sixty years of age.

Have begun to wax wanton (katastrhnia>swsin). Not, have begun, but rather, whenever they shall come to wax wanton. Comp. 2 Thessalonians 1:10. The compound
verb, signifying to feel the sexual impulse, only here, and not in LXX or Class. The simple verb, strhnia~n to run riot, Revelation 18:7, 9 and the kindred strh~nov
luxury, Revelation 18:3. See note.

Against Christ (tou~ Cristou~). Their unruly desire withdraws them from serving Christ in his church, and is, therefore, against him. 121

This is the only instance in the Pastorals in which the Christ is used without Jews either before or after. In Paul this is common, both with and without the article.

They will marry (gamei~n qe>lousin). Better, they are bent on marrying, or determined to marry. The strong expression wax wanton makes it probable that qe>lein
expresses more than a desire, as Rev. See on Matthew 1:19. Gamei~n to marry, in the active voice, of the wife, as everywhere in N.T. except 1 Corinthians 7:39. 122

12. Having damnation (e]cousai kri>ma). The phrase only here. See on 1 Timothy 3:6. Damnation is an unfortunate rendering in the light of the present common
understanding of the word, as it is also in 1 Corinthians 11:29. Better, judgment or condemnation, as Romans 3:8; 13:2. The meaning is that they carry about with them
in their new, married life a condemnation, a continuous reproach. Comp. 1 Timothy 4:2; Galatians 5:10. It should be said for the translators of 1611 that they used
damnation in this sense of, judgment or condemnation, as is shown by the present participle having. In its earlier usage the word implied no allusion to a future
punishment. Thus

Chaucer

"For wel thou woost (knowest) thyselven verraily

That thou and
Copyright  (c)I2005-2009,
                be dampnedInfobase
                           to prisoun."
                                    Media Corp.                                                                                                          Page 66 / 632
Knight's T. 1175.
Chaucer

"For wel thou woost (knowest) thyselven verraily

That thou and I be dampned to prisoun."

Knight's T. 1175.

Wielif: "Nethir thou dredist God, that thou art in the same dampnacioun?" Luke 23:40. Laud.: "Pope Alexander III. condemned Peter Lombard of heresy, and he lay
under that damnation for thirty and six years." "A legacy by damnation" was one in which the testator imposed on his heir an obligation to give the legatee the thing
bequeatheds and which afforded the legatee a personal claim against the heir.

They have cast off their first faith (ththn pi>stin hjqe>thsan). ~n is to set aside, do away with, reject or slight. See Mark 6:26; Luke 10:16; Hebrews 10:28. Often in
LXX. Pi>stin is pledge: so frequently in Class. with give and receive. See, for instance, Plato, Phaedr. 256 D. In LXX, 3 Macc. iii. 10. The phrase pi>stin ajqetei~n
N.T.o. oLXX. There are, however, a number of expressions closely akin to it, as Galatians 3: 15, diaqh>khn ajqetei~n to render a covenant void. In LXX with oath, 9
Chronicles 36:13. Psalms 14:4: He that sweareth to his neighbor kai Psalms 88:34; 131:11; 1 Macc. vi. 62. The meaning here is, having broken their first pledge; and
this may refer to a pledge to devote themselves, after they became widows, to the service of Christ and the church. The whole matter is obscure.

13. They learn (manqa>nousin). To be taken absolutely, as 1 Corinthians 14:31; 2 Timothy 3:7. They go about under the influence of an insatiable curiosity, and meet
those who "creep into houses and take captive silly women" (2 Timothy 3:7), and learn all manner of nonsense and error.

Going about (perierco>menai). oP. Comp. Acts 19:13.

Tattlers (flu>aroi). N.T.o. Comp. 4 Macc. v. 10. The verb fluarei~n to prate, 3 John 1:10.

Busybodies (peri>ergoi). In this sense only here. Comp. taerga curious arts, Acts 19:19. The participle periergazome>noi busybodies, 2 Thessalonians 3:11. See note.
Rend. the whole passage: "And withal, being also idle, they learn, gadding about from house to house; and not only (are they) idle, but tattlers also, and busybodies,
speaking things which they ought not." 123

14. That the younger women marry (newte>rav gamei~n). Better, the younger widows. This seems to be required by ou+n therefore, connecting the subject of the verb
with the class just described. They are enjoined to marry, rather than to assume a position in the church which they might disgrace by the conduct described in vv. 11-
13. Comp. 1 Corinthians 7:8, 9.

Bear children (teknogonei~n). N.T.o. oLXX, oClass. Comp. teknogoni>a childbearing, 1 Timothy 2:15.

Guide the house (oijkodespotei~n). Better, rule the house. N.T.o. oLXX, oClass. h0>thv master of the house is quite common in the Synoptic Gospels.

Occasion (ajformh). See on Romans 7:8.

To the adversary (tw|~ ajntikeime>nw|). The one who is set over against. Not Satan, but the human enemy of Christianity. Comp. Philippians 1:28 and oJ ejx
ejnanti>av he that is of the contrary part, Titus 2:8.

To speak reproachfully (loidori>av ca>rin). Lit. in the interest of reviling. Const. with give on occasion. Loidori>a reviling only here and 1 Peter 3:9. For the verb
loidorei~n to revile see John 9:28; Acts 23:4; 1 Corinthians 4:12; and note on James 9:28.

16. Man or woman that believeth (pisto). Lit. believing man or woman. But pisto should be omitted. Read, if any woman that believeth.

Have widows (e]cei ch>rav). If any Christian woman have relatives or persons attached to her household who are widows

The church be charged. Holtzmann quotes an inscription in the chaple of the Villa Albani at Rome: "To the good Regina her daughter has erected this memorial: to the
good Regina her widowed mother, who was a widow for sixty years and never burdened the church after she was the wife of one husband. She lived 80 years, 5
months, and 26 days."

17. The elders that rule well (oiJ kalw~v proestw~tev presbu>teroi). For that rule well, see on kalw~v proi`sta>menon ruling well, 1 Timothy 3:4. The phrase is
peculiar to the Pastorals. See on ver. 1.

Double honor (diplh~v timh~v). This at least includes pecuniary remuneration for services, if it is not limited to that. The use of timh> as pay or price appears Matthew
27:6, 9; Acts 4:34; 7:16; 1 Corinthians 6:20. Double, not in a strictly literal sense, but as plei>ona timh more honor, Hebrews 3:3. The comparison is with those Elders
who do not exhibit equal capacity or efficiency in ruling. The passage lends no support to the Reformed theory of two classes of Elders - ruling and teaching. The
special honor or emolument is assigned to those who combine qualifications for both.

Those who labor (oiJ kopiw~ntev). See on 1 Timothy 4:10. No special emphesis attaches to the word - hard toiling in comeparison with those who do not toil. The
meaning is, those who faithfully discharge the arduous duty of teaching. Comp. Hebrews 13:7.

In word and doctrine (ejn lo>gw| kaia|). Better, word and teaching. Word is general, teaching special. In word signifies, in that class of functions where speech is
concerned. The special emphasis (ma>lista especially) shows the importance which was attached to teaching as an antidote of heresy.

18. The Scripture (hJ grafh>). Comp. 2 Timothy 3:16. To the Jews hJ grafh> signified the O.T. canon of Scripture; but in most cases hJ grafh> is used of a particular
passage of Scripture which is indicated in the context. See John 7:38, 42; Acts 1:16; 8:32, 35; Romans 4:3; 9:17; 10:11; Galatians 3:8. Where the reference is to the
sacred writings as a whole, the plural grafai or aiJ grafai is used, as Matthew 21:42; Luke 24:32; John 5:39; Romans 15:4. Once grafai holy Scriptures, Romans 1:2.
>ra grafh another or a different Scripture, John 19:37; hJ grafh this Scripture, Luke 4:21; pa~sa grafh every Scripture, 2 Timothy 3:16. See on writings, John 2:22. The
passage cited here is Deuteronomy 25:4 also by Paul, 1 Corinthians 9:9.

Thou shalt not muzzle (ouj fimw>seiv). In N.T. mostly in the metaphorical sense of putting to silence. See on speechless, Matthew 22:12 and put to silence, Matthew
22:34. Also on Mark 4:39. On the whole passage see note on 1 Corinthians 9:9.

That treadeth out (ajlow~nta). More correctly, while he is treading out. The verb only here and 1 Corinthians 9:9,10. Comp. a[lwn a threshing-floor, Matthew 3:12;
Luke  3:17. An
 Copyright   (c) analogy to theInfobase
                 2005-2009,      O.T. injunction
                                          Media may
                                                 Corp.be found in the laws giving to the Athenians by the mythical Triptolemus, one of which was, "HurtPage
                                                                                                                                                       not the 67
                                                                                                                                                               laboring
                                                                                                                                                                   / 632
beast." Some one having violated this command by slaying a steer which was eating the sacred cake that lay upon the altar, - an expiation-feast, Bouphonia or Diipolta
was instituted for the purpose of atoning for this offense, and continued to be celebrated in Athens. Aristophanes refers to it (Clouds, 985). A laboring ox was led to
the altar of Zeus on the Acropolis, which was strewn with wheat and barley. As soon as the ox touched the grain, he was killed by a blow from an axe. The priest who
22:34. Also on Mark 4:39. On the whole passage see note on 1 Corinthians 9:9.

That treadeth out (ajlow~nta). More correctly, while he is treading out. The verb only here and 1 Corinthians 9:9,10. Comp. a[lwn a threshing-floor, Matthew 3:12;
Luke 3:17. An analogy to the O.T. injunction may be found in the laws giving to the Athenians by the mythical Triptolemus, one of which was, "Hurt not the laboring
beast." Some one having violated this command by slaying a steer which was eating the sacred cake that lay upon the altar, - an expiation-feast, Bouphonia or Diipolta
was instituted for the purpose of atoning for this offense, and continued to be celebrated in Athens. Aristophanes refers to it (Clouds, 985). A laboring ox was led to
the altar of Zeus on the Acropolis, which was strewn with wheat and barley. As soon as the ox touched the grain, he was killed by a blow from an axe. The priest who
struck the blow threw away the axe and fled. The flesh of the ox was then eaten, and the hide was stuffed and set before the plough. Then began the steer-trial before a
judicial assembly in the Prytaneum, by which the axe was formally condemned to be thrown into the sea.

The laborer is worthy, etc. A second scriptural quotation would seem to be indicated, but there is no corresponding passage in the O.T. The words are found Luke
10:7 and, with a slight variation, Matthew 10:10. Some hold that the writer adds to the O.T. citation a popular proverb, and that Christ himself used the words in this
way. But while different passages of Scripture are often connected in citation by kai, it is not according, to N.T. usage thus to connect Scripture and proverb.
Moreover, in such series of citations it is customary to use kailin and again, or pa>lin simply. See Matthew 4:7; 5:33; John 12:39; Romans 15:9-12; 1 Corinthians 3:20;
Hebrews 1:5; 2:13. According to others, the writer here cites an utterance of Christ from oral tradition, coordinately with the O.T. citation, as Scripture. Paul, in 1
Thessalonians 4:15; 1 Corinthians 7:10 appeals to a word of the Lord; and in Acts 10:35 he is represented as quoting "it is more blessed to give than to receive" as the
words of Jesus. In 1 Corinthians 9, in the discussion of this passage from Deuteronomy, Paul adds (ver. 14) "even so hath the Lord ordained that they which preach the
gospel should live of the gospel," which resembles the combination here. This last is the more probable explanation.

19. Receive not an accusation (kathgori>an mhcou). Neither word in Paul. For accusation see on.John 5:45. It means a formal accusation before a tribunal. The
compound verb para emphasises the giver or transmitter of the thing received: to receive from another.

But (ejkto). Except. A pleonastic formula, except in case. The formula in 1 Corinthians 14:5; 15:9.

Before (ejpi). Or on the authority of. On condition that two witnesses testify. The O.T. law on this point in Deuteronomy 19:15. Comp. Matthew 18:16; John 8:17; 1
Corinthians 13:1.

20. Them that sin (tounontav). Referring to Elders, who, by reason of their public position (proestw~tev), should receive public rebuke.

Rebuke (e]legce). Comp. 2 Timothy 4:2; Titus 1:9, 13; 2:15. See on reproved, John 3:20.

Others (oiJ loipoi). More correctly, the rest. His fellow Elders.

May fear (fo>bon e]cwsin). May have fear, which is stronger than A.V.

21. I charge (diamartu>romai). In Paul 1 Thessalonians 4:6 only. See on testifying, 1 Thessalonians 2:12. For this sense, adjure, see Luke 16:28; Acts 2:40; 2 Timothy
2:14.

Elect angels (ejklektw~n ajgge>lwn). The phrase N.T.o. The triad, God, Christ, the angels, only Luke 9:26. It is not necessary to suppose that a class of angels
distinguished from the rest is meant. It may refer to all angels, as special objects of divine complacency. Comp. Tob. viii. 15; Acts 10:22; Revelation 14:10.

Observe (fula>xh|v). Lit. guard. In the Pauline sense of keeping the law, Romans 2:26; Galatians 6:13.

Without preferring one before another (cerimatov). A unique expression. Pro>krima prejudgment. N.T.o. oLXX, oClass. Rend. without prejudice.

By partiality (katasklisin). N.T.o. oLXX. According to its etymology, inclining toward. In later Greek of joining one party in preference to another. In Clement (ad
Corinth. xli, xlvii, 1) in the sense of factious preferences.

22. Lay hands on. Probably with reference to that rite in the formal restoration of those who had been expelled from the church for gross sins. 124

Suddenly (tace>wv). Better, hastily.

Neither be partaker of other men's sins (mhdenei aJmarti>aiv ajllotri>aiv). Letter, make common cause with. See on communicating, Romans 12:13. Comp. Romans
15:27; 1 Peter 4:13; Ephesians 5:11. By a too hasty and inconsiderate restoration, he would condone the sins of the offenders, and would thus make common cause
with them.

Keep thyself pure (seautorei). Comp. 1 Timothy 6:14. Enjoining positively what was enjoined negatively in the preceding clause. For pure see on 1 John. 3:3. For keep
see on reserved, 1 Peter 1:4. The phrase eJauto to keep one's self, in James 1:27; 2 Corinthians 11:9.

23. Drink no longer water (mhke>ti uJdropo>tei). The verb N.T.o. oLXX. Rend. be no longer a drinker of water. Timothy is not enjoined to abstain from water, but is
bidden not to be a water-drinker, entirely abstaining from wine. The kindred noun uJdropo>thv is used by Greek comic writers to denote a mean-spirited person. See
Aristoph. Knights, 319.

But use a little wine (ajllagw| crw~). The reverse antithesis appears in Hdt. i. 171, of the Persians: oujk oi]nw| diacre>ontai ajll' uJdropote>ousi they do not indulge in
wine but are water-drinkers. Comp. Plato, Repub. 561 C, totewn au+qiv desometimes he is drunk - then he is for total-abstinence. With a little wine comp. much
wine, 1 Timothy 3:8; Titus 2:3.

For thy stomach's sake (diamacon). Sto>macov N.T.o. oLXX. The appearance at this point of this dietetic prescription, if it is nothing more, is sufficiently startling;
which has led to some question whether the verse may not have been misplaced. If it belongs here, it can be explained only as a continuation of the thought in ver. 22,
to the effect that Timothy is to keep himself pure by not giving aid and comfort to the ascetics, and imperilling his own health by adopting their rules of abstinence.
Observe that oi+nov here, as everywhere else, means wine, fermented and capable of intoxicating, and not a sweet syrup made by boiling down grape-juice, and styled
by certain modern reformers "unfermented wine." Such a concoction would have tended rather to aggravate than to relieve Timothy's stomachic or other infirmities.

Thine often infirmities (tav sou ajsqenei>av). This use of often as an adjective appears in earlier English. So Chaucer: "Ofte sythes" or "tymes ofte," many times.
Shakespeare: "In which my often rumination wraps me in a most humorous sadness " (As you like it, IV. i. 19). And

Ben Jonson:
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 68 / 632
"The jolly wassal walks the often round."
Shakespeare: "In which my often rumination wraps me in a most humorous sadness " (As you like it, IV. i. 19). And

Ben Jonson:

"The jolly wassal walks the often round."

The Forest, iii.

Even Tennyson:

"Wrench'd or broken limb - an often chance

In those brain-stunning shocks and tourney-falls."

Gareth and Lynette.

Pukno>v often, very common in Class. Originally, close, compact, comp. Lat. frequens. In this sense 3 Macc. iv. 10, tw|~ puknw|~ sanidw>mati the close planking of
a ship's deck. In N.T., except here, always adverbial, pukna or pukno>teron often or oftener, Luke 5:33; Acts 24:26. >neia weakness, infirmity, only here in Pastorals.
In the physical sense, as here, Luke 5:15; 8:2; John 5:5; Galatians 4:13. In the ethic sense, Romans 6:19; 8:26.

24. Open beforehand (prodhloi>). A.V. wrong in giving pro a temporal force, whereas it merely strengthens dhloi> evident, manifest. The meaning is openly manifested
to all eyes. In N.T. only here, ver. 25, and Hebrews 7:14. In LXX, see Judith viii. 29; 2 Macc. iii. 17; xiv. 39.

Going before to judgment (proa>gousai eijv kri>sin). Proa>gein, oP. In N.T. habitually with a local meaning, either intransitive, as Matthew 2:9; 14:22; Mark 11:9; or
transitive, as Acts 12:6; 17:5. 125 The meaning here is that these open sins go before their perpetrator to the judgment-seat like heralds, proclaiming their sentence in
advance. Kri>sin, not specifically of the judgment of men or of the final judgment of God, or of the sentence of an ecclesiastical court - but indefinitely. The writer
would say: no judicial utterance is necessary to condemn them of these sins. The word in Paul, only 2 Thessalonians 1:5.

They follow after (ejpakolouqou~sin). The verb only here, ver. 24, 1 Peter 2:21 and (the disputed) Mark 16:20. The sins follow up the offender to the bar of judgment,
and are first made openly manifest there.

25. Otherwise (a[llwv). N.T.o. Not. otherwise than good, but otherwise than manifest.

Be hid (krubh~nai). In Paul only Colossians 3:3. The good works, although not conspicuous (pro>dhla), cannot be entirely concealed. Comp. Matthew 5:14-16. It has
been suggested that these words may have been intended to comfort Timothy in his possible discouragement from his;"often infirmities." von Soden thinks they were
meant to encourage him against the suspicion awakened by his use of wine. By persevering in his temperate habits (oi]nw| ojli>gw|) it will become manifest that he is no
wine-bibber.

CHAPTER 6

1. As many servants as are under the yoke (o[soi eijsi). Incorrect. Rather, as many as are under the yoke as bondservants. As bondservants is added in explanation of
under the yoke, which implies a hard and disagreeable condition. Yoke is used only here of the state of slavery. In Galatians 5:1; Acts 15:10 of the Mosaic law. See on
Matthew 11:29.

Their own (tououv). Lit. private, personal, peculiar, as 1 Corinthians 3:8; 7:7. Sometimes strange, eccentric. Constrasted with dhmo>siov public or koino>v common.
See Acts 4:32. Sometimes without emphasis, substantially = possessive pronoun, just as Lat. proprius passes into suus or ejus, or oijkei~ov belonging to one's house
into the simple one's own. See on Galatians 6:10 and comp. Matthew 22:5; 25:14. In LXX commonly with the emphatic sense. Very often in the phrase kat' ijdi>an
privately, as Mark 4:34; Luke 9:10; Galatians 2:2 but nowhere in Pastorals.

Masters (despo>tav). Comp. Titus 2:9 and see on 2 Peter 2:1. Not in Paul, who styles the master of slaves ku>riov Lord. See Ephesians 6:9; Colossians 4:1.

Count (hJgei>sqwsan). Implying a more conscious, a surer judgment, resting on more careful weighing of the facts. See Philippians 2:3, 6.

Be not blasphemed (mh blasfhmh~tai). Or be evil spoken of. See on blasphemy, Mark 7:22 and be evil spoken of, Romans 14:16; 1 Corinthians 10:30. Paul uses the
word, but not in the active voice as in the Pastorals.

2. Partakers of the benefit (oiJ th~v eujergesi>av ajntilambano>menoi). The verb means to take hold of; hence, to take hold for the purpose of helping; to take up for,
as Luke 1:54; Acts 20:35. oP. ~q>a, benefit only here and Acts 4:9. Better, kindly service. Rend. they that busy themselves in the kindly service. 126 The reference is
to the kindly acts which the masters do to their slaves; not to the benefits received by the slaves. Comp. Galatians 5:13.

3. Teach otherwise (eJterodidaskalei~). See on 1 Timothy 1:3.

Consent (prose>rcetai). Lit. draw nigh. To approach as one who confidingly accepts another's proffer. Hence, to assent to. Comp. Acts 10:28; 1 Peter 2:4; Hebrews
4:16; 10:22. Often in LXX, and habitually in the literal sense. The figurative sense, sir. 1:27, 30; iv. 15; vi. 26. oP. The phrase only here.

Of our Lord, etc. Either concerning our Lord, or spoken by him. Probably the latter, according to N.T. usage, in which word of the Lord or word of God commonly
means the word that proceeds from God. The phrase words of our Lord Jesus Christ only here.

Doctrine which is according to godliness (th|~ kat eujse>beian didaskali>a|). The phrase only here. See on 1 Timothy 1:10. For eujse>beia, on 1 Timothy 2:2.

4. He is proud (tetu>fwtai). See on 1 Timothy 3:6.

Knowing nothing (mhdemenov). Although he knows nothing. oP. Very frequent in Acts. Comp. 1 Timothy 1:7.

Doting (nosw~n). N.T.o. Lit. sick. Comp. uJgiai>nousi healthful, ver. 3.

Questions
Copyright(zhth>seiv). oP. oLXX.
          (c) 2005-2009,         Quite
                           Infobase    oftenCorp.
                                    Media    in Class. Lit. processes of inquiry; hence, debates. Comp. 1 Timothy 1:4.                                Page 69 / 632
Strifes of words (logomaci>av). N.T.o. oLXX, oClass. One of the unique compounds peculiar to these Epistles. The verb logomacei~n 2 Timothy 2:14.
Knowing nothing (mhdemenov). Although he knows nothing. oP. Very frequent in Acts. Comp. 1 Timothy 1:7.

Doting (nosw~n). N.T.o. Lit. sick. Comp. uJgiai>nousi healthful, ver. 3.

Questions (zhth>seiv). oP. oLXX. Quite often in Class. Lit. processes of inquiry; hence, debates. Comp. 1 Timothy 1:4.

Strifes of words (logomaci>av). N.T.o. oLXX, oClass. One of the unique compounds peculiar to these Epistles. The verb logomacei~n 2 Timothy 2:14.

Surmisings (uJpo>noiai). N.T.o. See Sir. iii. 24. under and nou~v mind, thought. A hidden thought. The verb uJponoei~n to suppose, only in Acts. See 13:25; 25:18;
27:27.

5. Perverse disputings (diaparatribai). N.T.o. oLXX, oClass. Paratribh>, is a rubbing against. Dia signifies constinuance. The meaning therefore is continued friction.
Hence wearing discussion; protracted wrangling. 127

Of corrupt minds (diefqarme>nwn to). More correctly, corrupted in mind. The verb not common in N.T. In Paul only 2 Corinthians 4:16. Only here in Pastorals.
Diafqora> corruption only in Acts. Comp. katefqarme>noi to corrupted in mind, 2 Timothy 3:8.

Destitute of the truth (ajpesterhme>nwn th~v ajlhqei>av). Rev. bereft of the truth. In N.T. commonly of defrauding, Mark 10:19; 1 Corinthians 6:7, 8; 7:5. The
implication is that they once possessed the truth. They put it away from themselves (1 Timothy 1:19; Titus 1:14). Here it is represented as taken away from them.
Comp. Romans 1:8.

Gain is godliness (porismobeian). Wrong. Rend. that godliness is a way (or source) of gain. Porismo, only here and ver. 6, is a gain-making business. See Wisd. xiii.
19; xiv. 2. They make religion a means of livelihood. Comp. Titus 1:11.

6. Contentment (aujtarkei>av). Only here and 2 Corinthians 9:8. The adjective aujta>rkhv self-sufficient, Philippians 4:11. Comp. sir. xl. 18. Aujta>rkeia is an inward
self-sufficiency, as opposed to the lack or the desire of outward things. It was a favorite Stoic word, expressing the doctrine of that sect that a man should be sufficient
unto himself for all things, and able, by the power of his own will, to resist the force of circumstances. In Ps. of Solomon 5:18 we read: "Blessed is the man whom God
remembereth with a sufficiency convenient for him" (ejn summetri>a| aujtarkesi>av); that is, with a sufficiency proportioned to his needs.

7. And it is certain we can carry, etc. Omit and and certain. Rend. o[ti because. The statement is: We brought nothing into the world because we can carry nothing out.
The fact that we brought nothing into the world is shown by the impossibility of our taking with us anything out of it; since if anything belonging to us in our premundane
state had been brought by us into the world, it would not be separated from us at our departure from the world. Comp. Job 1:21; Ecclesiastes 5:15; Psalms 49:17.

8. Food (diatrofa). N.T.o.

Raiment (skepa>smata). N.T.o. oLXX. It means covering generally, though the reference is probably to clothing. von Soden aptly remarks that a dwelling is not a
question of life with an Oriental.

Let us be content (ajrkesqhso>meqa). More correctly, we shall be content. Once in Pauls 2 Corinthians 12:9. A few times in LXX. Comp. Ps. of Solomon 16:12: "But
with good will and cheerfulness uphold thou my soul; when thou strengthenest my soul I shall be satisfied (ajrke>sei moi) with what thou givest me."

9. They that will be rich (oiJ boulo>menoi ploutei~n). Better, they that desire to be rich. lt is not the possession of richess but the love of them that leads men into
temptation.

Fall (ejmpi>ptousin). oP. Lit. fall into; but invariably in N.T. with eijv into.

Temptation (peirasmo). See on Matthew 6:13.

Foolish (ajnoh>touv). Foolish answers to several words in N.T., ajnoh>tov, ajsu>netov, a]frwn, mwro>v. >tov not understanding; a want of proper application of the
moral judgment or perception, as Luke 24:95; Galatians 3:1. See notes on both. &Afrwn is senseless, stupid, of images, beasts. Comp. Luke 12:20 note. >netov
approaches the meaning of ajnoh>tov unintelligent. See Sir. xxii. 13, 15; xxvii. 12. It also implies a moral sense, wicked, Wisd. i. 5; xi. 15; Sir. xv. 7. On the
etymological sense, see on Matthew 11:25; Mark 12:33; Luke 2:47. Mwro>v is without forethought, as Matthew 7:26; 25:3; without learning, as 1 Corinthians 1:27;
3:18; with a moral sense, empty, useless, 2 Timothy 2:23; Titus 3:9; and impious, godless, Matthew 5:22; Psalms 43:8; Jeremiah 5:21.

Hurtful (blabera>v). N.T.o. LXX once, Proverbs 10:26.

Drown (buqi>zousi). Only here and Luke 5:7 note. A strong expression of the results of avarice.

Destruction (o]leqron). See on 1 Thessalonians 1:9 and additional note.

Perdition (ajpw>leian). It is unsafe to distinguish between o]leqrov destruction in general, and ajpw>leia as pointing mainly to destruction of the soul. >leia sometimes of
spiritual destruction, as Philippians 1:28; but also of destruction and waste in general, as Mark 14:4; Acts 8:20. One is reminded of Virgil, Aen. iii. 56:

"Quid non mortalia pectora cogis,

Auri sacra fames?"

10. Love of money (filarguri>a). N.T.o. See 4 Macc. i. 26. Rare in Class.

The root (rJi>za). Better, a root. It is not the only root. In Paul only metaphorically. See Romans 11:16, 17, 18.

Coveted after (ojrego>menoi). See on 1 Timothy 3:1. The figure is faulty, since filarguri>a is itself a desire.

Have erred (ajpeplanh>qhsan). More correctly, have been led astray. oP.

Pierced through (perie>peiran). N.T.o oLXX.

Sorrows (ojdu>naiv).
 Copyright           See onInfobase
           (c) 2005-2009,    RomansMedia
                                    9:2. Corp.                                                                                                            Page 70 / 632
11. Man of God (a]nqrwpe qeou~). The phrase only in Pastorals. Comp 2 Timothy 3:17. Not an official designation.
Have erred (ajpeplanh>qhsan). More correctly, have been led astray. oP.

Pierced through (perie>peiran). N.T.o oLXX.

Sorrows (ojdu>naiv). See on Romans 9:2.

11. Man of God (a]nqrwpe qeou~). The phrase only in Pastorals. Comp 2 Timothy 3:17. Not an official designation.

Righteousness (dikaiosu>nhn). See on Romans 1:17. Not in the Pauline dogmatic sense, but as Ephesians 5:9moral rectitude according to God's law.

Meekness (prau`paqi>an). N.T.o. oLXX. Meekness of feeling (pa>qov). The usual word is prau`>thv, often in Paul. See on meek, Matthew 5:5. With the whole verse
comp. Titus 3:12.

12. Fight the good fight (ajgwni>zou to). A phrase peculiar to the Pastorals. Comp. 2 Timothy 4:7. Not necessarily a metaphor from the gymnasium or arena, although
ajgw>n contest was applied originally to athletic struggles. But it is also used of any struggle, outward or inward. See Colossians 2:1; 4:12.

Lay hold (ejpilabou~). oP. Frequent in Luke and Acts. Occasionally in this strong sense, as Luke 20:20; 23:26; Acts 18:17 but not usually. See Mark 8:23; Luke 9:47;
Acts 9:27.

Professed a good profession (wJmolo>ghsav than). Both the verb and the noun in Paul, but this combination only here. For the use of kalo>v good see 1 Timothy 1:18,
and ver. 12. Rend. confessed the good confession, and see on your professed subjection, 2 Corinthians 9:13. It is important to preserve the force of the article, a point
in which the A.V. is often at fault.

13. Quickeneth (zwogonou~ntov). oP. Rend. who preserveth alive. Quickeneth is according to the reading zwopoiou~ntov maketh alive. Comp. LXX, Exodus 1:17;
Judges 8:19. This association of God as the preserver with confession is noteworthy in Matthew 10:28-33.

Witnessed a good confession (marturh>santov than). Letter, the or his good confession. The phrase is unique. The good confession is the historical confession of Jesus
before Pilate, which is the warrant for the truthfulness of Timothy's confession. Christ is called is the faithful and true witeness" (ma>rtuv), Revelation 1:5; 3:14. It is true
that ma>rtuv was used very early of those who laid down their lives for the truth (see Acts 22:20; Revelation 2:13), and Polycarp speaks of torion tou~ staurou~ the
witness of the cross (Philippians 7.); but this did not become general until after the end of the second century. 128

Before Pontius Pilate. The mention of Pontius Pilate in connection with the crucifixion is of constant occurrence in early Christian writings. See Ignatius, Magn. xi; Tral.
ix; Smyrn. i. It has been supposed that these words were taken from a liturgical confession in which the Christian faith was professed.

14. Commandment (ejntolh). Usually of a single commandment or injunction, but sometimes for the whole body of the moral precepts of Christianity, as 2 Peter 2:21;
3:2. The reference may be explained by hJ paraggeli>a the commandment, 1 Timothy 1:5 meaning the gospel as the divine standard of conduct and faith. Comp. 2
Timothy 1:14. The phrase threi~n th to keep the commandment is Johannine. See John 14:15, 21; 15:10; 1 John 2:3, 4; 3:22, 24; 5:3.

Without spot (a]spilon). Unsullied. Comp. James 1:27; 1 Peter 1:19; 2 Peter 3:14.

Appearing (ejpifanei>av). See on 2 Thessalonians 2:8. In the Books of Macc. it is used to describe appearances and interventions Or God for the aid of his people.
See 2 Macc. ii. 21; iii. 24; xiv. 15; xv. 27; 3 Macc. v. :8, 51. In 2 Timothy 4:18 and Titus 2:13 it denotes, as here, the second coming of Christ. In 2 Timothy 1:10 his
historical manifestation, for which also the verb ejpifai>nein is used, Titus 2:11; 3:4. for the Lord is second advent Paul commonly uses parousi>a presence; once the
verb fanerou~n to make manifest (Colossians 3:4), and once ajpoka>luyiv revelation (2 Thessalonians 1:7). It is quite possible that the word ejpifa>neia, so
characteristic of these Epistles, grew out of the Gnostic vocabulary, in which it was used of the sudden appearing of the hitherto concealed heavenly aeon, Christ. This
they compared to a sudden light from heaven; and Christ, who thus appeared, though only docetically, without an actual fleshly body, was styled swth savior, although
his oneness with the God of creation was denied. The Creator and the Redeemer were not the same, but were rather opposed. Christ was only a factor of a great
cosmological process of development. As Neander observes: "The distinctive aim of the Gnostics was to apprehend the appearance of Christ and the new creation
proceeding from him in their connection with the evolution of the whole universe."

15. In his times (kairoi~v ijdi>oiv). Better, his own seasons, or its own seasons. wither the seasons proper to the appearing, or the seasons which God shall see fit to
select. See on 1 Timothy 2:6

Potentate (duna>sthv). Only here of God. Very often in LXX. See sir. xlvi. 5; q 2 Macc. xii. 15, etc. In Class. applied to Zeus (Soph. Antig. 608). In Aesch. Agam. 6,
the stars are called lamproistai bright rulers, as the regulators of the seasons.

Of kings (tw~n basileuo>ntwn). Lit. of those who rule as kings. Only here for the noun, basile>wn. Basileuwn king of kings, Revelation 17:14; 19:16.

Of lords (kurieuo>ntwn). Lit. of those who Lord it. Only here for the noun kuri>wn. See ku>riov kuri>wn Lord of lords, Revelation 19:16; comp. LXX, Deuteronomy
10:17; Psalms 135:3. Probably liturgical.

16. Who only hath immortality (oJ mo>nov e]cwn ajqanasi>an). Comp. ajfqa>rtw| incorruptible, 1 Timothy 1:17. It has been suggested that there is here a possible
allusion to the practice of deifying the woman emperors, with an implied protest against paying them divine honors. In the Asian provinces generally, this imperial cultus
was organised as the highest and most authoritative religion. Domitian (8196 A.D.) assumed the titles of "Lord" and "God," and insisted on being addressed as Dominus
et Deus noster in all communications to himself. Trajan (98-117 A.D.) forbade his subjects to address him as "Lord" and "God," but Pliny (112 A.D.) required the
citizens of Bithynia to pay divine honors to Trajan's statue. Hadrian (117-138 A.D.) allowed the worship of his statues. 129

In light. Comp. Psalms 103:2; 1 John 1:5, 7; James 1:17.

Which no man can approach unto (ajpro>siton). More simply, unapproachable. N.T.o. oLXX.

17. Them that are rich in this world (toi~v plousi>oiv ejn tw|~ nu~n aijw~ni). forming one conception. Chrysostom says:; "Rich in this world, for others are rich in the
world to come." Comp. Luke 16:25. Plousi>ov rich, by Paul only metaphorically. See 2 Corinthians 8:9; Ephesians 2:4. The phrase oJ nu~n aijw>n the now age, only
here and Titus 2:19 the usual expression being oJ aijw this age or world, which is not found in Pastorals.

Be not highminded (mh). The verb N.T.o. oLXX, oClass. Comp. Romans 11:20; 12:16.

Uncertain
 Copyrightriches (plou>tou ajdhlo>thti).
            (c) 2005-2009,               A rendering
                             Infobase Media   Corp. which weakens the sense by withdrawing the emphasis from the thought of uncertainty. Rend. the Pageuncertainty of
                                                                                                                                                             71 / 632
riches. For a similar construction see Romans 6:4. a>thv uncertainty, N.T.o. oLXX. Originally obscurity. Plou~tov wealth, frequent in Paul, but never in the material
sense. The play upon the word rich in this and the next verse will be noticed.
here and Titus 2:19 the usual expression being oJ aijw this age or world, which is not found in Pastorals.

Be not highminded (mh). The verb N.T.o. oLXX, oClass. Comp. Romans 11:20; 12:16.

Uncertain riches (plou>tou ajdhlo>thti). A rendering which weakens the sense by withdrawing the emphasis from the thought of uncertainty. Rend. the uncertainty of
riches. For a similar construction see Romans 6:4. a>thv uncertainty, N.T.o. oLXX. Originally obscurity. Plou~tov wealth, frequent in Paul, but never in the material
sense. The play upon the word rich in this and the next verse will be noticed.

To enjoy (eijv ajpo>lausin). Lit. for enjoyment. Only here and Hebrews 11:25. See 3 Macc. vii. 16. In class. occasionally, but the verb ajpolau>ein to have enjoyment
or benefit is common. A contrast is implied between being highminded on account of wealth - cherishing and worshipping it - and rightly enjoying it. The true character
of such enjoyment is shown in the next verse.

18. Do good (ajgaqoergei~n). In this uncontracted form, N.T.o. oLXX, oClass. Comp. Acts 14:17. The usual word is ajgaqopoiei~n, see Mark 3:4; Luke 6:9, 33,
35; 1 Peter 2:15. oP. who has ejrga>zesqai to to work that which is good, Romans 2:10; Galatians 6:10; Ephesians 4:28.

Good works (e]rgoiv kaloi~v). For kalo>v see on 1 Timothy 3:7 and John 10:11: for ajgaqo>v on Romans 5:7.

Ready to distribute (eujmetado>touv). N.T.o. oLXX, oClass. For the verb metadido>nai to impart to the poor, see Luke 3:11; Ephesians 4:28.

Willing to communicate (koinwnikou>v). N.T.o. oLXX. See on fellowship, Acts 2:48 and comp. koinwnei~n to partake, 1 Timothy 5:22 and koino>v common, Titus
1:14. Stronger than the preceding word, as implying a personal share in the pleasure imparted by the gift.

19. Laying up in store (ajpoqhsauri>zontav). N.T.o Laying away (ajpo).

Eternal life (th~v o]ntwv zwh~v). More correctly, the life which is life indeed, or that which is truly life. See on 1 Timothy 5:3.

20. That which is committed to thy trust (thkhn). Only in Pastorals. Comp. 2 Timothy 1:12, 14. From para beside or with, and tiqe>nai to Place. It may mean either
something put beside another as an addition or appendix (so Mark. 6:41; Acts 16:34), or something put with or in the keeping of another as a trust or deposit. In the
latter sense always in LXX. See Leviticus 6:2, 4; Tob. x. 13; II Macc. iii. 10, 15. Hdt. vi. 73, of giving hostages; ix. 45, of confidential words intrusted to the hearer's
honor. The verb is a favorite with Luke. The meaning here is that teaching which Timothy had received from Paul; the "sound words" which he was to guard as a sacred
trust, and communicate to others.

Vain babblings (kenofwni>av). Only in Pastorals. oLXX, oClass. From keno>v empty and fwnh> voice.

Oppositions of science falsely so called (ajniqe>seiv th~v yeudwnu>mou gnw>sewv) Better, oppositions of the falsely-named knowledge. q>qesiv, N.T.o. oLXX.
Used here, in its simple sense, of the arguments and teachings of those who opposed the true Christian doctrine as intrusted to Timothy. Gnw~siv knowledge was the
characteristic word of the Gnostic school, the most formidable enemy of the church of the second century. The Gnostics claimed a superior knowledge peculiar to an
intellectual caste. According to them, it was by this philosopllic insight, as opposed to faith, that humanity was to be regenerated. faith was suited only to the rude
masses, the animal-men. The intellectual questions which occupied these teachers were two: to explain the work of creation, and to account for the existence of evil.
Theil ethical problem was how to develop the higher nature in the environment of matter which was essentially evil. In morals they ran to two opposite extremes -
asceticism and licentiousness. The principal representatives of the school were Basilides, Valentinus, and Marcion. Although Gnosticism as a distinct system did not
reach its full development until about the middle of the second century, foreshadowings of it appear in the heresy at which Paul's Colossian letter was aimed. It is not
strange if we find in the Pastoral Epistles allusions pointing to Cxnostic errors; but, as already remarked, it is impossible to refer these allusions to any one definite
system of error. The word gnw~siv cannot therefore be interpreted to mean the Gnostic system; while it may properly be understood as referring to that conceit of
knowledge which opposed itself to the Christian faith. Yeudw>numov falsely-named, N.T.o. oLXX. It characterises the gnw~siv as claiming that name without
warrant, and as being mere vain babbling. Comp. Colossians 2:8.

21. Professing. See on 1 Timothy 2:10.

Erred (hjsto>chsan). See on 1 Timothy 1:6 and comp. 2 Timothy 2:18.

Grace be with thee. The correct reading is meq' uJmw~n with you. Although addressed to an individual, he is included in the church. This brief benediction occurs in
Paul only in Colossians.

THE SECOND EPISTLE TO TIMOTHY
CHAPTER 1

1 An apostle by the will of God. So 2nd Corinthians, Ephesians, Colosians. 1st Corinthians adds called or by call (klhto).

According to the promise, etc. (kat' ejpaggeli>an). Aposto>lov kata does not appear in any of the Pauline salutations. In 1 Timothy. kat' ejpitagh according to the
commandment, and in Titus katastin etc., according to the faith, etc. Kat' ejpaggeli>an, though in other connections, Acts 13:23; Galatians. 3:29. ~q>a, primarily
announcement, but habitually promise in N.T. In Pastorals only here and 1 Timothy. 4:8. With the promise of the life in Christ goes the provision for its proclamation.
Hence the apostle, in proclaiming "ye shall live; through Christ," is an apostle according to the promise.

Of life which is in Christ Jesus. The phrase promise of life only here and 1 Timothy 4:8. oP. Life in Christ is a Pauline thought. See Romans 8:2; 2 Corinthians 4:10;
Romans 6:2-14; Galatians 2:19, 20; Colossians 3:4; Philippians. 1:21. It is also a Johannine thought; see John 1:4; 3:15; 6:25; 14:6; 1 John 5:11.

2. Dearly beloved (ajgaphtw|~). Better, beloved. (Comp. 1 Corinthians 4:17. In 1 Timothy 1:2 Timothy is addressed as gnh>siov, and Titus in Titus 1:4.

3. I thank God (ca>rin e]cw tw|~ qew|~). Lit. I have thanks to God. The phrase in Luke 17:9; Acts 2:47; oP. unless 2 Corinthians 1:15; 130 1 Timothy 1:12; Hebrews
12:28; 3rd John verse 4. Paul uses eujcaristw~ I give thanks (not in Pastorals) or eujloghtov blessed be God (not in Pastorals). The phrase ca>rin e]cw is a Latinism,
habere gratiam, of which several are found in Pastorals. 131

I serve (latreu>w). In Pastorals only here. Comp. Romans 1:9, 25; Philippians 3:3. Frequent in Hebrews. Originally, to serve for hire. In N.T. both of ritual service, as
Hebrews 8:5; 9:9; 10:2; 13:10; and of worship or service generally, as Luke 1:74; Romans 1:9. Especially of the service rendered to God by the Israelites as his
peculiar people, as Acts 26:7. Comp. latrei>a service, Romans 9:4; Hebrews 9:1, 6. In LXX always of the service of God or of heathen deities.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 72 / 632
From my forefathers (ajponwn). Pro>gonov, Pasto. See on 1 Timothy 5:4. The phrase N.T.o. For the thought, comp. Acts 14:14; Philippians. 3:5. He means, in the
spirit and with the principles inherited from his fathers. Comp. the sharp distinction between the two periods of Paul's life, Galatians. 1:13,14.
I serve (latreu>w). In Pastorals only here. Comp. Romans 1:9, 25; Philippians 3:3. Frequent in Hebrews. Originally, to serve for hire. In N.T. both of ritual service, as
Hebrews 8:5; 9:9; 10:2; 13:10; and of worship or service generally, as Luke 1:74; Romans 1:9. Especially of the service rendered to God by the Israelites as his
peculiar people, as Acts 26:7. Comp. latrei>a service, Romans 9:4; Hebrews 9:1, 6. In LXX always of the service of God or of heathen deities.

From my forefathers (ajponwn). Pro>gonov, Pasto. See on 1 Timothy 5:4. The phrase N.T.o. For the thought, comp. Acts 14:14; Philippians. 3:5. He means, in the
spirit and with the principles inherited from his fathers. Comp. the sharp distinction between the two periods of Paul's life, Galatians. 1:13,14.

With pure conscience (ejn kaqara|~ suneidh>sei). As 1 Timothy 3:9. The phrase, Pasto. Hebrews 9:14 has kaqariei~ thdhsin hJmw~n shall purge our conscience.

That without ceasing (wJv ajdia>leipton). The passage is much involved. Note

(1) that ca>rin e]cw tw|~ qew|~ I thank God must have an object.

(2) That object cannot be that he unceasingly remembers Timothy in his prayers.

(3) That object, though remote, is uJpo>mnhsin labw when I received reminder verse 5).

He thanks God as he is reminded of the faith of Timothy's ancestors and of Timothy himself. Rend. freely, "I thank God whom I serve from my forefathers with pure
conscience, as there goes along with my prayers an unceasing remembrance of thee, and a daily and nightly longing, as I recall thy tears, to see thee, that I may be filled
with joy - I thank God, I say, for that I have been reminded of the unfeigned faith that is in thee," etc.'Adia>leipton unceasing, only here and Romans 9:2. >ptwv,
Romans 1:9; 1 Thessalonians 1:3; 2:13; 5:17.

I have remembrance (e]cw than). The phrase once in Paul, 1 Thessalonians 3:6. Commonly, mnei>an poiou~mai I make mention, Romans 1:9; Ephesians 1:16; 1
Thessalonians 1:2; Philemon 1:4.

Night and day (nuktorav). See 1 Timothy 5:5. The phrase in Paul, 1 Thessalonians 2:9; 3:10; 2 Thessalonians 3:8. Const. with greatly desiring. 132

4. Greatly desiring (ejpipoqw~n). Better, longing. Pastorals only here. Quite frequent in Paul. See Romans 1:11; 2 Corinthians 5:2; 9:14; Philippians. 1:8 etc. The
compounded preposition ejpi does not denote intensity, as A. verse greatly, but direction. Comp. 2 Timothy 4:9, 21.

Being mindful of thy tears (memnhme>nov sou tw~n dakru>wn). The verb, mimnh>skesqai in Paul, only 1 Corinthians 11:2. In Pastorals only here. The words give the
reason for the longing to see Timothy. The allusion is probably to the tears shed by Timothy at his parting from Paul. 133 One is naturally reminded of the parting of
Paul with the Ephesians elders at Miletus (Acts 20:17 ff., see especially verse 37). Holtzmann remarks that Paul's discourse on that occasion is related to this passage
as program to performance. Bonds await the apostle (Acts 20:23), and Paul appears as a prisoner (2 Tim. 1:8). He must fulfill his course {Acts 20:24); here he has
fulfilled it (2 Tim. 4:7). He bids the overseers take heed to the flock, for false teachers will arise in the bosom of the church (Acts 20:29, 30); these letters contain
directions for the guidance of the flock, and denunciations of heretical teachers.

That I may be filled with joy. Const. with longing to see you.

5. When I call to remembrance (uJpo>mnhsin labw). The object of ca>rin e]cw ver. 3. Lit. having received a reminding. The phrases N.T..o. >mnhsiv reminding (but
sometimes intransitive, remembrance), only here, 2 Peter 1:13; 3:1. In LXX three times. As distinguished from ajna>mnhsiv remembrance (1 Corinthians 11:24, 25) it
signifies a reminding or being reminded by another; while ajna>mnhsiv is a recalling by one's self.

Unfeigned faith that is in thee (th~v ejn soitou pi>stewv). See on 1 Timothy 1:5. For the peculiar collocation of the Greek words, comp. Acts 17:28; Romans 1:12;
Ephesians 1:15. The writer's thought is probably not confined to Christian faith, but has in view the continuity of Judaism and Christianity. In verse 3 he speaks of
serving God from his forefathers. In Acts 24:14 Paul is represented as saying that even as a Christian he serves the God of his fathers, believing all things contained in
the law and the prophets.

Dwelt (ejnw|>khsen). Paul uses the verb with sin, the divine Spirit, God, the word of Christ, but nowhere with faith. The phrase faith dwells in, N.T.o. According to
Paul, Christians are or stand in faith; but faith is not represented as dwelling in them. Christ dwells in the heart through faith (Ephesians 3:17).

First (prw~ton). With reference to Timothy, and with a comparative sense, as Matthew 5:24; 7:5; Mark. 3:27; 1 Thessalonians 4:16 etc. This is shown by the last
clause of the verse. The writer merely means that faith had already dwelt in Timothy's grandmother and mother before it did in him. How much farther back his believing
ancestry went he does not say. Comp. Acts 16:1.

Grandmother (ma>mmh|). N.T. Once in LXX, 4 Macc. 16:9. Later Greek. The correct classical word is th>qh. See Aristoph. Ach. 49; Plato, Repub. 461 D. From
the emphasis upon Timothy's receiving his training from his Jewish mother, it has been inferred that his father died early. That he was the child of a mixed marriage
appears from Acts 16:1

I am persuaded (pe>peismai). The verb in Pastorals only here and verse 12. Often in Paul.

6. Wherefore (dij h{n aijti>an). Lit. for which cause. q>a not in Paul. The phrase in verse 12; Titus 1:13; also in Luke, Acts, and Hebrews Paul's expression is dio> or
dia.

Stir up (ajnazwpurei~n). N.T.o. LXX, (Genesis 45:27; 1 Macc. 13:7. In Class., as Eurip. Electra, 1121, ajn' au+ sukh ne>a you are rekindling old strifes. From ajna>
again zwo>v alive, pu~r fire. Topuron is a piece of hot coal, an ember, a spark. Plato calls the survivors of the flood smikrapura tou~ tw~n ajnqrw>pwn ge>nouv
diaseswsme>na small sparks of the human race preserved. The word is, therefore, figurative, to stir or kindle the embers. combines the meanings again and up, rekindle
or kindle up. Vulg. only the former, resuscitare. Comp. ajna>ptein 12:49; James 3:5. It is not necessary to assume that Timothy's zeal had become cold.

The gift of God (torisma tou~ qeou~). See on 1 Timothy 4:14.

The laying on of my hands. See on 1 Timothy 4:14.

7. Spirit of fear (pneu~ma deili>av). Better, of cowardice. N.T. Comp. Romans 8:15 and see on the Spirit, Romans 8:4& 5.

Of power (duna>mewv). Found in all the Pauline Epistles except Philemon. In Pastorals only here, verse 8, and chapter 3:5. Not used by our writer in the sense of
working miracles,
 Copyright        which it sometimes
           (c) 2005-2009,            has in Paul.
                            Infobase Media  Corp.Here, the power to overcome all obstacles and to face all dangers. It is closely linked with the sense of parrhsi>a
                                                                                                                                                     Page    73 / 632
boldness.

Of love (ajga>phv). See on Galatians 5:22.
7. Spirit of fear (pneu~ma deili>av). Better, of cowardice. N.T. Comp. Romans 8:15 and see on the Spirit, Romans 8:4& 5.

Of power (duna>mewv). Found in all the Pauline Epistles except Philemon. In Pastorals only here, verse 8, and chapter 3:5. Not used by our writer in the sense of
working miracles, which it sometimes has in Paul. Here, the power to overcome all obstacles and to face all dangers. It is closely linked with the sense of parrhsi>a
boldness.

Of love (ajga>phv). See on Galatians 5:22.

Of a sound mind (swfronismou~). N.T.o. oLXX,oClass. Not self-control, but the faculty of generating it in others or in one's self, making them sw>fronev of sound
mind. Comp. Titus 2:4. Rend. discipline. See on swfrosu>nh 1 Timothy 2:9.

8. Be not ashamed (mh). See on Luke 9:26.

Testimony (martu>rion). See on 1 Timothy 2:6.

His prisoner (de>smion aujtou~). Paul styles himself the prisoner of the Lord, Ephesians 3:1; 4:1Philemon 1:9. Only here in Pastorals. Not in a figurative sense, one
who belongs to Christ, but one who is imprisoned because of his labors as an apostle of Christ. On Paul's supposed second imprisonment, see Intro. 4

Be partaker of the afflictions (sunkakopa>qhson). Only here and 2 Timothy 2:3. oLXX, oClass. The compounded sun with, not with the gospel, as Rev., but with me.
Share afflictions with me for the gospel.

According to the power of God. Which enables him to endure hardness. Connect with be partaker, etc.

9. Who hath saved us. Salvation is ascribed to God. See on our Savior, 1 Tim. 1:1.

Called (kale>santov). Comp. 1 Timothy 6:12 and see Romans 8:30; 9:11; 1 Corinthians 1:9; Galatians 1:6; 1 Thessalonians 2:12. It is Paul's technical term for God's
summoning men to salvation. In Paul the order is reversed: called, saved.

With a holy calling (lkh>sei aJgi>a|). Klh~siv, calling, often in Paul; but the phrase holy calling only here. In Paul, klh~siv sometimes as here, with the verb kalei~n to
call, as l Corinthians 7:20; Ephesians 4:1, 4.

Purpose (pro>qesin). See on Acts 11:23; Romans 9:11.

Grace which was given (ca>rin th). Comp. Romans 12:3, 6; 15:15; 1 Corinthians 3:10; Ephesians 3:8; 4:7. The phrase only here in Pastorals

Before the world began (pronwn aijwni>wn). See additional note on 2 Thessalonians 1:9. In Pastorals the phrase only here and Titus 1:2. Not in Paul. Lit. before
eternal times. If it is insisted that aijw>niov means everlasting, this statement is absurd. It is impossible that anything should take place before everlasting times. That
would be to say that there was a beginning of times which are from everlasting. Paul puts the beginnings of salvation in God's purpose before the time of the world (1
Corinthians 2:7; 1 Peter 1:20); and Christ's participation in the saving counsels of God prior to time, goes with the Pauline doctrine of Christ's preexistence. The
meaning, therefore, of this phrase is rightly given in A.V.: before the world began, that is, before time was reckoned by aeons or cycles. Then, in that timeless present,
grace was given to us in God's decree, not actually, since we did not exist. The gift planned and ordered in the eternal counsels is here treated as an actual bestowment.

10. Made manifest (fanerwqei~san). See on 1 Timothy 3:16. In contrast With the preceding clause, this marks the historical fulfillment in time of the eternal, divine
counsel. Comp. Titus 1:3. There is an implication that the divine counsel was hidden until the fitting time: comp. Ephesians 3:5 and see Colossians 1:26.

By the appearing (diaav). See on 2 Thessalonians 2:8; 1 Timothy 6:14.

Who hath abolished (katargh>santov). Better, since he made of none effect. In Pastorals only here. frequent in Paul. See on make without effect, Romans 3:3 and
comp. is swallowed up, 1 Corinthians 15:54. Notice the association of the verb with ejpifa>neia appearing in 2 Thessalonians 2:8.

Brought to light (fwti>santov). Only here in Pastorals. In Paul, 1 Corinthians 4:5; Ephesians 1:18; 3:9.

Immortality (ajfqarsi>an). Better, incorruption. With this exception, only in Paul. See Wisd. ii. 23; vi. 9; 4 Macc. ix. 22; xvii. 12.

11. A teacher of the Gentiles (dida>skalov ejqnw~n). Omit of the Gentiles. Comp. 1 Timothy 2:7 from which the words were probably transferred when the three
Epistles were jointly edited. Paul calls himself an apostle, and describes himself as preaching (khru>sswn); but he nowhere calls himself dida>skalov a teacher, although
he uses dida>skein to teach, of himself, 1 Corinthians 4:17; Colossians 1:28. He also uses didach> teaching, of matter given by him to the converts, Romans 6:17;
16:17; 1 Corinthians 14:6. He distinguishes between the apostle and the teacher, 1 Corinthians 12:28; Ephesians 4:11.

12. I am not ashamed. Comp. verse 8, and Romans 1:16.

Whom I have believed (w=| pepi>steuka). Or, in whom I have put my trust. See on John 1:12; 2:22; Romans 4:5.

Able (dunato>v). Often used with a stronger meaning, as 1 Corinthians 1:26mighty; Acts 25:5oiJdunatoi the chief men: as a designation of God, oJ dunato>v the mighty
one, Luke 1:49: of preeminent ability or power in something, as of Jesus, dunato>v ejn e]rgw| kaigw| mighty in deed and word, Luke 24:19: of spiritual agencies, " The
weapons of our warfare are dunata mighty," etc., 2 Corinthians 10:4. Very often in LXX.

That which I have committed (thkhn mou). More correctly, that which has been committed unto me: my sacred trust. The meaning of the passage is that Paul is
convinced that God is strong to enable him to be faithful to his apostolic calling, in spite of the sufferings which attend it, until the day when he shall be summoned to
render his final account. The paraqh>kh or thing committed to him was the same as that which he had committed to Timothy that; he might teach others (1 Timothy
6:20). It was the form of sound words (verse 13); that which Timothy had heard from Paul (chapter 2:2); that fair deposit verse 14). It was the gospel to which Paul
had been appointed verse 11); which had been intrusted to him (1 Timothy 1:11; Titus 1:3; comp. 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4). The verb
paratiqe>nai to commit to one's charge is a favorite with Luke. See Luke. 12:48; Acts 20:32. Sums deposited with a Bishop for the use of the church were called
paraqh~kai th~v ejkklhsi>av trust-funds of the church. In the Epistle of the pseudo-Ignatius to Hero (7) we read: "Keep my deposit (paraqh>khn) which I and Christ
have committed (parqe>meqa) to you. I commit (parati>qhmi) to you the church of the Antiochenes."

That day (ejkei>nhn thran). The day of Christ's second appearing. See on 1 Thessalonians 5:2. In this sense the phrase occurs in the N.T. Epistles only 2 Timothy 1:18;
 Copyright
4:8;         (c) 2005-2009,
     2 Thessalonians         Infobase
                      1:10; but often inMedia Corp. as Matthew 7:22; 26:29; Mark. 13:32 etc. The day of the Lord's appearing is designated by Paul
                                        the Gospels,                                                                                                Page
                                                                                                                                                       as hJ 74 / 632
                                                                                                                                                             hJme>ra,
absolutely, the day, Romans 13:12; 1 Corinthians 3:13; 1 Thessalonians 5:4: hJme>ra tou~ kuri>ou the day of the Lord, 1 Corinthians 1:8; 2 Corinthians. 1:14; 1
Thessalonians 5:2; 2 Thessalonians 2:2: the day of Jesus Christ or Christ, Philippians. 1:6, 10; 2:16: the day when God shall judge, Romans 2:16: the day of wrath and
have committed (parqe>meqa) to you. I commit (parati>qhmi) to you the church of the Antiochenes."

That day (ejkei>nhn thran). The day of Christ's second appearing. See on 1 Thessalonians 5:2. In this sense the phrase occurs in the N.T. Epistles only 2 Timothy 1:18;
4:8; 2 Thessalonians 1:10; but often in the Gospels, as Matthew 7:22; 26:29; Mark. 13:32 etc. The day of the Lord's appearing is designated by Paul as hJ hJme>ra,
absolutely, the day, Romans 13:12; 1 Corinthians 3:13; 1 Thessalonians 5:4: hJme>ra tou~ kuri>ou the day of the Lord, 1 Corinthians 1:8; 2 Corinthians. 1:14; 1
Thessalonians 5:2; 2 Thessalonians 2:2: the day of Jesus Christ or Christ, Philippians. 1:6, 10; 2:16: the day when God shall judge, Romans 2:16: the day of wrath and
revelation of the righteous judgment of God, Romans 2:5: the day of redemption, Ephesians 4:30.

13. The form (uJpotu>pwsin). Pastso. oLXX, oClass. See on 1 Timothy 1:16.

Of sound words (uJgiaino>ntwn lo>gwn). See on 1 Timothy 1:16.

In faith and love. The teaching is to be held, preached, and practiced, not as a mere schedule of conduct, however excellent, but with the strong conviction of faith and
the favor of love.

14. That good thing which was committed (thkhn). That fair, honorable trust, good and beautiful in itself, and honorable to him who receives it. The phrase N.T.o. See
on verse 12. Comp. the good warfare, 1 Timothy 1:18; teaching, 1 Timothy 4:6; fight, 1 Timothy 6:12; confession, 1 Timothy 6:12.

15. In Asia. Proconsular Asia, known as Asia Propria or simply Asia. It was the Romans province formed out of the kingdom of Pergamus, which was bequeathed to
the Romans by Attalus III (B.C. 130), including the Greek cities on the western coast of Asia, and the adjacent islands with Rhodes. It included Mysia, Lydia, Caria,
and Phrygia. The division Asia Major and Asia Minor was not adopted until the fourth century A.D. Asia Minor (Anatolia) was bounded by the Euxine, Aegean, and
Mediterranean on the north, west, and south; and on the east by the mountains on the west of the upper course of the Euphrates.

Have turned away (ajpestra>fhnsan). Not from the faith, but from Paul.

16. Onesiphorus. Mentioned again, 2 Timothy 4:19.

Refreshed (ajne>yuzen). N.T.o. Several times in LXX; often in Class. >yuxiv refreshing, Acts 3:19; and katayu>cein to cool, Luke 16:24. Originally to cool; to revive
by fresh air.

Chain (a[lusin). Once in Paul, Ephesians 6:20. Several times in Mark, Luke, and Acts. It may mean handcuffs or manacles (see Lightfoot, Philippians, ed. of 1896,
page 8), but is not limited to that sense either in classical or later Greek. See Hdt. ix. 74; Eurip. Orest. 984. Mark. 5:4 is not decisive.

18. Very well (be>ltion). N.T.o. The sense is comparative; better than I can tell you.

CHAPTER 2

1. Therefore (ou+n). In view of what has been said in the previous chapter.

Be strong (ejndunamou~). In Paul, Romans 4:20; Ephesians 6:10; Philippians. 4:13. Lit. be strengthened inwardly.

In the grace (ejn th|~ ca>riti). Grace is the inward source of strength. Comp. the association of grace and strength in 2 Corinthians 12:9.

2. Among many witnesses (diarwn). Dia through the medium of, and therefore in the presence of.

Commit (para>qou). As a trust or deposit (paraqh>kh). See on 2 Timothy 1:12,14. In Paul only 1 Corinthians 10:27.

Faithful (pistoi~v). Not believing, but trusty, as appears from the context. See on 1 John 1:9; Revelation 1:5; 3:14.

Able (iJkanoi). In Pastorals only here. Very common in Luke and Acts: a few times in Paul. See on many, Romans 15:23.

3. Endure hardness (sunkakopa>qhson). Comp. 2 Timothy 1:8. A.V. verse fails to give the force of sun with. Rend. suffer hardship with me.

Soldier (stratiw>thv). Only here in Pastorals. oP. Frequent in Acts.

4. That warreth (strateuo>menov). Better, when engaged in warfare. Rev. no soldier on service. In Paul, 1 Corinthians 9:7; 2 Corinthians 10:3. In Pastorals only here
and 1 Timothy 1:18.

Entangleth himself (ejmple>ketai). Only here and 2 Peter 2:20 (see note). This has been made an argument for clerical celibacy.

In the affairs of this life (tai~v tou~ bi>ou pragmati>aiv). Better, affairs of life. Not as A.V. verse implies, in contrast with the affairs of the next life, but simply the
ordinary occupations of life. In N.T., bi>ov means either means of subsistence, as Mark. 12:44; Luke 8:43; 1 John 3:17; or course of life, as Luke 8:14. Bi>ov Po.

Him who hath chosen him to be a soldier (tw|~ stratologh>santi). N.T.o. oLXX. Better, enrolled him as a soldier.

5. Strive for masteries (ajqlh|~). N.T.o. oLXX. Paul uses ajgwni>zesqai (see 1 Corinthians 9:25), which appears also in 1 Timothy 4:10; 6:12; 2 Timothy 4:7. For
masteries is superfluous. Rev. contend in the games; but the meaning of the verb is not limited to that. It may mean to contend in battle; and the preceding reference to
the soldier would seem to suggest that meaning here. The allusion to crowning is not decisive in favor of the Rev. rendering. Among the Romans crowns were the
highest distinction for service in war. The corona triumphalis of laurel was presented to a triumphant general; and the corona obsidionalis was awarded to a general by
the army which he had saved from a siege or from a shameful capitulation. It was woven of grass which grew on the spot, and was also called corona graminea. The
corona myrtea or ovatio, the crown of bay, was worn by the general who celebrated the lesser triumph or ovatio. The golden corona muralis, with embattled
ornaments, was given for the storming of a wall; and the corona castrensis or vallaris, also of gold, and ornamented in imitation of palisades, was awarded to the soldier
who first climbed the rampart of the enemy's camp.

Is he not crowned (ouj stefanou~tai). The verb only here and Hebrews 2:7, 9. For ste>fanov crown, see on Revelation 2:9; 4:4; 1 Peter 5:4. Paul has ste>fanon
labei~n, 1 Corinthians 9:25.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                                Page 75 / 632
Lawfully (nomi>mwv). Pasto. See 1 Timothy 1:8. According to the law of military service which requires him to abandon all other pursuits. So the law of the ministerial
office requires that the minister shall not entangle himself with secular pursuits. If he fulfills this requirement, he is not to trouble himself about his worldly maintenance,
for it is right that he should draw his support from his ministerial labor: nay, he has the first right to its material fruits.
who first climbed the rampart of the enemy's camp.

Is he not crowned (ouj stefanou~tai). The verb only here and Hebrews 2:7, 9. For ste>fanov crown, see on Revelation 2:9; 4:4; 1 Peter 5:4. Paul has ste>fanon
labei~n, 1 Corinthians 9:25.

Lawfully (nomi>mwv). Pasto. See 1 Timothy 1:8. According to the law of military service which requires him to abandon all other pursuits. So the law of the ministerial
office requires that the minister shall not entangle himself with secular pursuits. If he fulfills this requirement, he is not to trouble himself about his worldly maintenance,
for it is right that he should draw his support from his ministerial labor: nay, he has the first right to its material fruits.

6. The husbandman that laboreth (to). The verb implies hard. wearisome toil. See on 1 Thessalonians 1:3; 5:12. Gewrgo>v Husbandman, only here in Pastorals. oP.
See on John 15:1.

Must be first partaker (dei~ prw~ton metalamba>nein). Better, Must be the first to partake. His is the first right to the fruits of his labor in the gospel. The writer seems
to have in his eye 1 Corinthians 9:7 where there is a similar association of military service and farming to illustrate the principle that they who proclaim the gospel should
live of the gospel. Metalamba>nein to partake, oP, and only here in Pastorals. Paul uses mete>cein. See 1 Corinthians 9:10, 12; 10: 17, 21, 30.

7. Consider (no>ei). Better, understand.

And the Lord give thee understanding (dw>sei ga>r oJ ku>riov su>nesin). More correctly, for the Lord shall give. 134 For su>nesin understanding, see on Mark.
12:33; Luke 2:47; Colossians 1:9.

8. Remember that Jesus Christ was raised, etc. Incorrect. Rend. remember Jesus Christ raised from the dead. Mnhmo>neue remember, only here in Pastorals: often in
Paul. >rein to raise, very often in N.T., but only here in Pastorals. The perfect passive participle (ejghgerme>non) only here. The perfect marks the permanent condition
- raised and still living.

Of the seed of David. Not referring to Christ's human descent as a humiliation in contrast with his victory over death (ejghgerme>non), but only marking his human,
visible nature along with his glorified nature, and indicating that in both aspects he is exalted and glorified. See the parallel in Romans 1:3, 4 which the writer probably
had in mind, and was perhaps trying to imitate. It is supposed by some that the words Jesus Christ - seed of David were a part of a confessional formula.

According to my gospel. Comp. Romans 2:16; 16:25 and see 1 Corinthians 15:1; 2 Galatians 11:7; Galatians 1:11; 2:2; 1 Timothy 1:11.

9. Wherein I suffer trouble (ejn w|= kakopaqw~). Wherein refers to the gospel. Kakopaqei~n only here, 2 Timothy 4:5 and James 5:13. LXX, John 4:10.

As an evildoer (wJv kakou~rgov). Only here and in Luke. Better, malefactor. The meaning is technical. Comp. Luke 23:32, 33, 39.

Unto bonds (me>cri desmw~n). Comp. Philippians 2:8me>cri qana>tou unto death: Hebrews 12:4me>criv ai[matov unto blood. Const. with I suffer trouble

But the word of God is not bound (ajllagov tou~ qeou~ ouj de>detai). Nevertheless, although I am in bonds, the gospel which I preach will prevail in spite of all human
efforts to hinder it. Word of God often in Paul. In Pastorals, 1 Timothy 4:5; Tit. 2:5. Bound, in Paul metaphorically, as here, Romans 7:2; 1 Corinthians 7:27, 39.

10. Therefore (dia). Because I know that God is carrying on his work. 135

That they may also (i[na kai). More correctly, they also may, etc. Also, as well as myself.

Obtain the salvation (swthri>av tu>cwsin). The phrase N T.o. Paul has peripoi>hsiv swthri>av obtaining of salvation, 1 Thessalonians 5:9.

Which is in Christ Jesus. The phrase salvation which is in Christ Jesus, N.T. For other collocations with in Christ Jesus in Pastorals, see 1 Timothy 1:14; 3:13; 2
Timothy 1:1, 9, 13; 2:3, 15.

With eternal glory (metaxhv aijwni>ou). The phrase eternal glory on]y here and 1 Peter 5:10. Paul has aijw>nion ba>rov do>xhv eternal weight of glory, 2 Corinthians.
4:17. Glory here is the eternal reward of Christians in heaven.

11. It is a faithful saying. Better, faithful is the saying. See on 1 Timothy 1:15. It refers to what precedes - the eternal glory of those who are raised with Christ verse 8)
which stimulates to endurance of sufferings for the gospel.

For (ga). Faithful is the saying that the elect shall obtain salvation with eternal glory, for if we be dead, etc. 136 The following words to the end of verse 12 may be a
fragment of a hymn or confession, founded on Romans 6:8; 8:17.

If we be dead with him (eij sunapeqa>nomen). A.V. misses the force of the aorist. Better, if we died, etc. Comp. Romans 6:8; Colossians 2:20. For the verb, comp.
Mark. 14:31; 2 Corinthians 7:3.

12. If we suffer we shall also reign with him (eij uJpome>nomen, kaisomen). For suffer, rend. endure. Sunbasileu>ein to reign with, only here and 1 Corinthians 4:8.
Comp. Luke 19:17,19; 22:29, 30; Romans 5:17; Revelation 4:4; 5:10; 22:5.

If we deny him he also will deny us (eij ajrnhso>meqa. kajkei~nov ajrnh>setai hJma~v). The verb Po. Him must be supplied. The meaning of the last clause is, will not
acknowledge us as his own. Comp. Luke 9:26; Matthew 10:33.

13. If we believe not (eij ajpistou~men). Better, are faithless or untrue to him. Comp. Romans 3:3. In Pastorals only here.

Faithful (pisto). True to his own nature, righteous character, and requirements, according to which he cannot accept as faithful one who has proved untrue to him. To
do this would be to deny himself.

14. Put them in remembrance (uJpomi>mnhske). oP. See on uJpo>mnhsin reminding, chapter.1:5.

Charging (diamarturo>menov). In Paul only 1 Thessalonians 4:6. Very frequent in Acts. See on Acts 2:40; 20. 23. The sense is rather conjuring them by their loyalty to
God. Paul uses the simple martu>resqai in a similar sense. See Galatians 5:3; 1 Thessalonians 2:12 (note); Ephesians 4:17.

Before God(c)
Copyright  (ejnw>pion tou~
              2005-2009,   qeou~).Media
                         Infobase See onCorp.
                                         1 Timothy 5:4.                                                                                                    Page 76 / 632
Strive about words (logomacei~n). N.T.o. oLXX, oClass. Comp. logomaci>av disputes of words, 1 Timothy. 6: 4, and see 1 Corinthians 4:20.
Charging (diamarturo>menov). In Paul only 1 Thessalonians 4:6. Very frequent in Acts. See on Acts 2:40; 20. 23. The sense is rather conjuring them by their loyalty to
God. Paul uses the simple martu>resqai in a similar sense. See Galatians 5:3; 1 Thessalonians 2:12 (note); Ephesians 4:17.

Before God (ejnw>pion tou~ qeou~). See on 1 Timothy 5:4.

Strive about words (logomacei~n). N.T.o. oLXX, oClass. Comp. logomaci>av disputes of words, 1 Timothy. 6: 4, and see 1 Corinthians 4:20.

To no profit (ejp' oujdesimon). Lit. to nothing useful. ' oujde, oP. He uses eijv keno>n to no purpose. See 2 Corinthians 6:1; Galatians 2:2; Philippians 2:16; 1
Thessalonians 3:5. Crh>simov useful, N.T.o.

To the subverting (ejpi). does not mean here to or for (purpose or object). but indicates the ground on which the unprofitableness of the wordy strife rests. Unprofitable
because it works subversion of the hearers. Katastrofh> subversion, transliterated into catastrophe, only here and 2 Peter 2:6. In LXX of the destruction or overthrow
of men or cities. Katastre>fein to overturn, Matthew 21:12; Mark 11:15; Acts 15:16 cit. Paul uses kaqai>resiv pulling down, 2 Corinthians 10:4, 8; 13:10

15. Study (spou>dason). Originally, make haste. In Paul, Galatians 2:10; Ephesians 4:3 (note); 1 Thessalonians 2:17.

To shew thyself approved (seautokimon parasth~sai). Parasth~sai, better, present. In Pastorals only here and chapter 4:17. Often in Acts and Paul. See on Acts 1:3;
Romans 16:2; Ephesians 5:27. Do>kimon approved, only here in Pastorals, five times by Paul. See on James 1:12. On dokimh> approvedness, Romans 5:4; and on
dokima>zein to approve on test, 1 Peter 1:7.

A workman (ejrga>thv). In Paul, 2 Corinthians 11:13; Philippians 3:2. In Pastorals, 1 Timothy 5:18.

That needeth not to be ashamed (ajnepai>scunton). N.T.o. oLXX, oClass. Lit. not made ashamed, as Philippians 1:20. A workman whose work does not disgrace
him.

Rightly dividing (ojrqotomou~nta). N.T.o. oClass. In LXX, Proverbs 3:6; 11:5; both times in the sense of directing the way. From ojrqo>v straight and te>mnein to
cut. Hence, to cut straight, as paths; to hold a straight course; generally, to make straight; to handle rightly. Vulg. recte tractare. The thought is that the minister of the
gospel is to present the truth rightly, not abridging it, not handling it as a charlatan (see on 2 Corinthians 2:17), not making it a matter of wordy strife verse 14), but
treating it honestly and fully, in a straightforward manner. Various homiletic fancies have been founded on the word, as, to divide the word of truth, giving to each hearer
what he needs: or, to separate it into its proper parts: or, to separate it from error: or, to cut straight through it, so that its inmost contents may be laid bare. Others,
again, have found in it the figure of dividing the bread, which is the office of the household steward; or of dividing the sacrificial victims; or of cutting a straight furrow
with the plough.

16. Shun (perii>staso). Po. In Pastorals, here and Titus 3:9. Originally, to place round; to stand round. In the middle voice, to turn one's self about, as for the purpose
of avoiding something: hence, avoid, shun. Often in Class., but in this sense only in later Greek.

Profane and vain babblings (bebh>louv kenofwni>av). For profane, see on 1 Timothy 1:9. Vain is superfluous, being implied in babblings. For babblings, see on 1
Timothy 6:20. Babble is a word of early origin, an imitative word, formed on the efforts of a young child to speak, and having its counterparts in many languages. It
appears very early in English, as in Piers Plowman:

"And so I bablede on my bedes."

Vis. 2487.

Bacon:

"Who will open himself to a blab or a babbler? "

Ess. vi

Shakespeare:

"Leave thy vain bibble babble."

Twelfth X. iv. 2.

They will increase (proko>yousin). See on Romans 13:12 and Galatians 1:14.

Ungodiness (ajsebei>av). The opposite of eujse>beia godliness, for which see on 1 Timothy 2:2. In Pastorals, Titus 2:12. In Paul, Romans 1:18; 11:26 cit.

17. Will eat (nomh). Lit. will have pasturage, and sO grow. Nomhv a spreading of fire: a sore is said nomh to spread. Comp. Acts 4:17dianemhqh|~ spread, of the
influence of the miracle of Peter, from the same root, ne>mein to distribute or divide; often of herdsmen, to pasture. Nomh only here and John 10:9

Canker (ga>ggraina). Transliterated into gangrene. An eating sore; a cancer. N.T.o. oLXX. Comp. Ovid:

"Solet immedicabile cancer

Serpere, et illaesas vitiatis addere partes."

Metam. 2:826

18. Have erred (hjsto>chsan). See on 1 Timothy 1:6.

The resurrection (ajna>stasin). Only here in Pastorals.

19. Nevertheless (me>ntoi). Mostly in John. oP. Only here in Pastorals.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 77 / 632
The foundation of God standeth sure (oJ stereoliov tou~ qeou~ e[sthken). Wrong. Stereo sure is attributive, not predicative. Rend. the firm foundation of God
standeth. The phrase foundation of God, N.T.o. Qeme>liov foundation is an adjective, and li>qov stone is to be supplied. It is not to be taken by metonymy for oijki>a
house verse 20), but must be interpreted consistently with it, 137 and, in a loose way, represents or foreshadows it. So we speak of an endowed institution as a
The resurrection (ajna>stasin). Only here in Pastorals.

19. Nevertheless (me>ntoi). Mostly in John. oP. Only here in Pastorals.

The foundation of God standeth sure (oJ stereoliov tou~ qeou~ e[sthken). Wrong. Stereo sure is attributive, not predicative. Rend. the firm foundation of God
standeth. The phrase foundation of God, N.T.o. Qeme>liov foundation is an adjective, and li>qov stone is to be supplied. It is not to be taken by metonymy for oijki>a
house verse 20), but must be interpreted consistently with it, 137 and, in a loose way, represents or foreshadows it. So we speak of an endowed institution as a
foundation. By;' the sure foundation of God" is meant the church, which is "the pillar and stay of the truth" (1 Timothy 3:15), by means of which the truth of God is to
withstand the assaults of error. The church has its being in the contents of "the sound teaching" (1 Timothy 1:10), which is "according to godliness" (1 Timothy 6:3), and
which is deposited in it. "The mystery of godliness " is intrusted to it (1 Timothy 3:16). Its servants possess "the mystery of the faith" (1 Timothy 3:9). In 1 Corinthians
3:11 Christ is represented as " the chief corner-stone." In Ephesians 2:20 the church is built "upon the foundation of the apostles and prophets," with Christ as the
corner-stone, and grows into a "holy temple (nao) in the Lord." Here, the church itself is the foundation, and the building is conceived as a great dwelling-house. While
the conception of the church here does not contradict that of Paul, the difference is apparent between it and the conception in Ephesians, where the church is the seat of
the indwelling and energy of the Holy Spirit. Comp. 1 Corinthians 3:16,17. Stereo>v firm only here, Hebrews 5:12, 14 and 1 Peter 5:9 (note). %Esthken standeth, in
contrast with overthrow verse 18).

Seal (sfragi~da). Mostly in Revelation. Only here in Pastorals. In Paul, Romans 4:11; 1 Corinthians 9:2. Used here rather in the sense of inscription or motto. Comp.
Deuteronomy. 6:9; 11:20; Revelation 21:14. There are two inscriptions on the foundation stone, the one guaranteeing the security, the other the purity, of the church.
The two go together. The purity of the church is indispensable to its security.

The Lord knoweth them that are his (e]gnw ku>riov tou). The first inscription: God knows his own. Comp. Numbers 16:5; 1 Corinthians 13:12. For e]gnw knoweth,
see on Galatians 4:9. Them that are his, his ejklektoi chosen; see verse 10; Titus 1:1; Romans 8:33; Colossians 3:12; 1 Peter 2:9: Revelation 17:14. Not, however, in
any hard, predestinarian sense. 138 Comp. John 10:14; Matthew 7:23; Luke 13:25, 27.

Let every one that nameth the name of Christ depart from iniquity. The second inscription, concerning the purity of the church. For of Christ rend. of the Lord
(kuri>ou). >zwn nameth, only here in Pastorals. It means to give a name to, to style, as Mark. 3:14; Luke 6:14; 1 Corinthians 5:11: to pronounce a name as having a
special virtue, as in incantation. as Acts 19:13: to utter a name as acknowledging and appropriating what the name involves, as a confession of faith and allegiance. So
here. Comp. Romans 15:20; 1 Corinthians 5: 11; Isaiah 26:13. For o]noma name, see on 1 Thessalonians 1:12. p>tw ajpoav depart from iniquity. For the verb, see on
1 Timothy 4:1. Mostly in Luke and Acts. Comp. Numbers 16:26; Isaiah. 52. 11. Whatever may be implied in God's election, it does not relieve Christians of the duty
of strict attention to their moral character and conduct. Comp. Philippians. 2:12. The gift of grace (Ephesians 2:8) is exhibited in making one a coworker with God (1
Corinthians 3:9). The salvation bestowed by grace is to be "carried out" (Philippians. 2:12) by man with the aid of grace (Romans 6:8-19; 2 Corinthians 6:1). What this
includes and requires appears in Philippians. 3:10; 4:1-7; Ephesians 4:13-16, 22 ff.; Colossians 2:6, 7.

20. But the church embraces a variety of characters. Unrighteous men steal into it. So, in a great household establishment there are vessels fit only for base uses.

House (oijki>a|). As qeme>liov foundation indicates the inward, essential character of the church, oijki>a exhibits its visible, outward aspect. The mixed character of
the church points to its greatness (mega>lh|).

Vessels (skeu>h). See on Matthew 12:29; Mark. 3:27; Acts 9:15; 27:17; 1 Peter 3:7.

Of wood and of earth (xu>lina kaikina). Xu>linov wooden only here and Revelation 9:20. r>kinov of baked clay, only here and 2 Corinthians 4:7 (note). Comp. the
different metaphor, 1 Corinthians 3:12.

Some to honor and some to dishonor. After Romans 9:21.

21. Purge (ejkkaqa>rh|). Only here and 1 Corinthians 5:7. The meaning is, separate himself from communion with.

From these (ajpotwn). From such persons as are described as;'vessels "unto dishonor." Some attempt to relieve the awkwardness of this figure by referring these to
persons mentioned in vv. 16,17.

Unto honor (eijv timh>n). Const. with vessel, not with sanctified.

Sanctified (hJgiasme>non). Comp. 1 Timothy 4:5. Set al art to noble and holy uses, as belonging to God. See on aJgiasmo>v sanctification, Romans 6:19. For a[giov
holy, see on 1 Timothy 5:10.

Meet (eu]crhston). From euj well and cra~sqai to use. Hence, easy to make use of, useful. The A.V. meet, is fit, suitable. Rend. serviceable. In contrast with to no
profit, verse 14. See Philemon 1:11 where the contrast with a]crhstov useless is brought out. Only here, chapter 4:11, Philemon 1:11.

For the master's use (tw|~ despo>th|). Use is superfluous. Rend. for the master. The master of the household. See on 1 Timothy 6:1.

Prepared (hJtoimasme>non). In Paul, 1 Corinthians 2 9; Philemon 1:22. Only here in Pastorals. Comp. Titus 3:1.

Every good work. The phrase in Paul, 2 Corinthians 9:8; Colossians 1:10; 2 Thessalonians 2:17. In Pastorals, 1 Timothy 5:10; 2 Timothy 3:17; Titus 1:16; 3:1.

22. Youthful lusts (newterikaav). Newteriko youthful, N.T.o. For ejpiqumi>a desire, lust, see on Mark. 4:19; 1 Thessalonians 4:5. Such counsel from Paul to Timothy
seems strange.

Follow (di>wke). Pursue. Stronger than follow. A favorite word with Paul to denote the pursuit of moral and spiritual ends. See Romans 9:30, 31; 12:13; 1 Corinthians
14:. 1; Philippians. 3:12.

Peace (eijrh>nhn). Not a distinct virtue in the list, but a consequence of the pursuit of the virtues enumerated. Const. with with them that call, etc. For peace with
diw>kein pursue, see Romans 14:19; Hebrews 12:14 and Psalms 34:14 cit. 1 Peter 3:11.

Call on the Lord (ejpikaloume>nwn torion). A Pauline phrase, only here in Pastorals. See Romans 10:12, 13, 14; 1 Corinthians 1:2. See also Acts 2:21; 9:14; 22:16.

Out of a pure heart (ejk kaqara~v kardi>av). Const. with call on the Lord. The phrase, 1 Timothy 1:5; 1 Peter 1:22. Comp. Matthew 5:8.
 Copyright
23. Foolish (c) 2005-2009,
            (mwra).         Infobase
                    In Pastorals      Media
                                 only here andCorp.                                                                                                  Page
                                               Titus 3:9. Mwro>v means dull, sluggish, stupid: applied to the taste, flat, insipid: comp. mwranqh|~ have lost78  / 632
                                                                                                                                                             his savor,
Matthew 5:13. In Pastorals never substantively, a fool, but so in 1 Corinthians 3:18; 4:10. Comp. a]frwn, 1 Corinthians 15:36.
Call on the Lord (ejpikaloume>nwn torion). A Pauline phrase, only here in Pastorals. See Romans 10:12, 13, 14; 1 Corinthians 1:2. See also Acts 2:21; 9:14; 22:16.

Out of a pure heart (ejk kaqara~v kardi>av). Const. with call on the Lord. The phrase, 1 Timothy 1:5; 1 Peter 1:22. Comp. Matthew 5:8.

23. Foolish (mwra). In Pastorals only here and Titus 3:9. Mwro>v means dull, sluggish, stupid: applied to the taste, flat, insipid: comp. mwranqh|~ have lost his savor,
Matthew 5:13. In Pastorals never substantively, a fool, but so in 1 Corinthians 3:18; 4:10. Comp. a]frwn, 1 Corinthians 15:36.

Unlearned (ajpaideu>touv). Rev. ignorant is better; but the meaning at bottom is undisciplined: questions of an untrained mind, carried away with novelties: questions
which do not proceed from any trained habit of thinking.

Questions (zhth>seiv). Better, questionings. See on 1 Timothy 6:4.

Avoid (paraitou~). See on 1 Timothy 4:7 Better, refuse or decline.

Gender (gennw~si). Only here in Pastorals. In Paul, metaphorically, 1 Corinthians 4:15; Philemon 1:10; Galatians 4:24.

24. The servant of the Lord (dou~lon kuri>ou). The teacher or other special worker in the church. Comp. Titus 1:1; Romans 1:l; Galatians 1:10; Philippians
1:1Colossians 4:12. Of any Christian, 1 Corinthians 7:22; Ephesians. 6:6. The phrase is often applied to the Old Testament prophets as a body: see Amos 3:7;
Jeremiah 7:25; Ezra 9:11; Daniel 9:6. To Joshua, Judges 2:8; to David, Psalms 77:70.

Must not (ouj dei~). Moral obligation.

Gentle (h]pion). Only here and 1 Thessalonians 2:7 (note).

Apt to teach, patient (didaktiko>n, ajnexi>kakon). Didaktiko>v apt to teach, only here and 1 Timothy. 3:2 (note). >a forbearing, N.T.o. Anexikaki>a forbearance
Wisd. ii. 19. Rend. Forbearing.

25. In meekness (ejn prau). A Pauline word, only here in Pastorals, But comp. praupaqi>a, 1 Timothy 6:11 (note). Const. With instruction.

Instructing (paideu>onta). See on 1 Timothy 1:20. Better,

correcting!.

Those that oppose themselves (toumenouv). N.T.o LXX. Class. only late Gleek. Themselves is wrong. The meaning is, those who oppose the servant of the Lord;
Who carry on the ajntiqe>seiv oppositions (1 Timothy 6:20); =gainsayers (ajntile>gontev Titus 1:9). Paul's word is ajnti>keisqai to oppose: see 1 Corinthains 16:9;
Galatians 5:17; Philippians 1:28; 2 Thessalonians. 2:4.

Repentance (meta>noian). Only here in Pastorals. See on repent) Matthew. 3:2.

To the acknowledging of the truth (eijv ejpi>gnwsin ajlhqei>av). More correctly, the knowledge. The formula Pasto. See 1 Timothy 2:4 (note); 2 Timothy 3:7. For eijv
unto after meta>noia repentance, see Mark. 1:4; Luke 3:3; 24:47; Acts 11:18; 20:21; 2 Corinthians 7:10.

26. May recover themselves (ajnanh>ywsin). Lit. may return to soberness. N.T.o. See on be sober, 1 Thessalonians 5:6. A similar connection of thought between
coming to the knowledge of God and awaking out of a drunken stupor, occurs 1 Corinthians 15:34.

Out of the snare of the devil (ejk th~v tou~ diabo>lou pagi>dov). Comp. Psalms 124:7. The phrase snare of the devil, only here and 1 Timothy 3:7 (note). The
metaphor is mixed; return to soberness out of the snare of the devil.

Who are taken captive (ejzwgrhme>noi). Or, having been held captive. Only here and Luke 5:10 (note on thou shalt catch!.

By him (uJp' aujtou~). The devil.

At his will (eijv tonou qe>lhma). Better, unto his will: that is, to do his (God's) will.

The whole will then read: "And that they may return to soberness out of the snare of the devil (having been held captive by him) to do God's will." 139

CHAPTER 3

1. Comp. the beginning of 1 Timothy 4.

This know (tou~to gi>nwske). The phrase N.T.o. Comp. Paul's ginw>skein uJma~v bou>lomai I would have you to know, Philippians. 1:12; and qe>lw denai I would
you should know, 1 Corinthians. 11:3.

In the last days (ejp' ejsca>taiv hJme>raiv). The phrase only here in Pastorals, Acts 2:17James 5:3. Similar expressions are ejn kairw|~ ejsca>tw| in the last season, 1
Peter 1:5: ejp' ejsca>tou tw~n cro>nwn at the last of the times, 1 Peter 1:20: ejp' ejsca>tou cro>nou at the last time, Jude 1:18: ejp' ejsca>twn tw~n hJmerw~n at the
last of the days, 2 Peter 3:3: ejn uJste>roiv kairoi~v in the latter seasons, 1 Timothy 4:1. The times immediately preceding Christ's second appearing are meant. Comp.
Hebrews 1:2; James. 5:3.

Perilous times (kairoi). Only here and Matthew 8:28. Lit. hard times: schwere Zeiten. Kairo>v. denotes a definite, specific season. See on Matthew 12:1; Acts 1:17.

Shall come (ejnsth>sontai). Or will set in. Mostly in Paul. Only here in Pastorals. See on Galatians 1:4.

2. Lovers of their own selves (fi>lautoi). Better, lovers of self. N.T.o. LXX. Aristotle, De Repub. 2:5, says: "It is not loving one's self, but loving it unduly, just as the
love of possessions."

Covetous (fila>rguroi). Better, lovers of money. Only here and Luke 16:14. For the noun filarguri>a love of money, see on 1 Timothy 6:10. Love of money and
covetousness are not synonymous. Covetous is pleone>kthv; see 1 Corinthians 5:10, 11; Ephesians 5:6. See on Romans 1:29.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                               Page 79 / 632
Boasters (ajlazo>nev). Or swaggerers. Only here and Romans 1:30. See on ajlazonei>aiv boastings, Jas. 4:16.
love of possessions."

Covetous (fila>rguroi). Better, lovers of money. Only here and Luke 16:14. For the noun filarguri>a love of money, see on 1 Timothy 6:10. Love of money and
covetousness are not synonymous. Covetous is pleone>kthv; see 1 Corinthians 5:10, 11; Ephesians 5:6. See on Romans 1:29.

Boasters (ajlazo>nev). Or swaggerers. Only here and Romans 1:30. See on ajlazonei>aiv boastings, Jas. 4:16.

Proud (uJperh>fanoi). Or haughty. See on uJperhfani>a pride, Mark 7:22.

Blasphemers (bla>sfhmoi). See on 1 Timothy 1:13. Better, railers. See also on, blasfhmi>a blasphemy, Mark. 7:22.

Unthankful (ajca>ristoi). Only here and Luke 6:35.

Unholy (ajno>sioi). Only here and 1 Timothy 1:9 (note).

3. Without natural affection (a]storgoi). Only here and Romans 1:31. oLXX. See on ajga>ph love, Galatians 5:22 under ste>rgein to love with a natural affection.

Truce-breakers (a]spondoi). N.T.o. oLXX. Rend. implacable. From aj not, and spondai> a treaty or truce. The meaning is, refusing to enter into treaty, irreconcilable.
140

Incontinent (ajkratei~v). Or intemperate, without self-control. N.T.o. Once in LXX, Proverbs 27:20. *q>a incontinence, Matthew 23:25; 1 Corinthians 7:5; 1 Macc.
6:26; Ps. of Solomon. 4:3.

Fierce (ajnh>meroi). Or savage. N.T.o. oLXX. Comp. ajneleh>monev merciless, Romans 1:31.

Despisers of those that are good (ajfila>gaqoi). Better, haters of good. N.T.o. oLXX, oClass. Comp. the opposite, fila>gaqon lover of good, Titus 1:8.

4. Traitors (prodo>tai). Or betrayers. Only here, Luke. 6:16; Acts 7:52.

Heady (propetei~v). Precipitate, reckless, headstrong in the pursuit of a bad end under the influence of passion. Only here and Acts 19:36. In LXX, slack, loose,
hence foolish, Proverbs 10:14 and dividing or parting asunder, as the lips; of one who opens his lips and speaks hastily or thoughtlessly, Proverbs 13:3. Comp. Sir. ix.
18.

High-minded (tetufwme>noi). Better, besotted or clouded with pride. See on 1 Timothy 3:6 and comp. 1 Timothy 6:4.

Lovers of pleasure more than lovers of God (filh>donoi ma~llon h}filo>qeoi). Pleasure-lovers rather than God-lovers. Both words N.T.o. oLXX.

5. A form (mo>rfwsin). Only here and Romans 2:20. Morfh Form (for the want of any other rendering) is the expression or embodiment of the essential and permanent
being of that which is expressed Mo>rfwsiv, lit. forming or shaping. Yet the meaning differs in different passages. In Romans 2:20mo>rfwsiv is the truthful embodiment
of knowledge and truth as contained in the law of God. Here, the mere outward semblance, as distinguished from the essential reality.

The power (thnamin). The practical virtue. Comp. 1 Corinthians 4:20. It is impossible to overlook the influence of Romans 1:29-31 in shaping this catalogue.

Turn away (ajpotre>pou). N.T.o. Comp. paraitou~ avoid, 2 Timothy 2:23; ejktrepo>menov turning away, 1 Timothy 6:20; and ejkkli>nete turn away, Romans 16:17.

6. Of this sort (ejk tou>twn). Lit. of these. The formula often in Paul.

Which creep (oiJ ejndu>nontev). N.T.o. Thrust themselves into. Comp. Jude 1:4pareisedu>hsan crept in privily (see note); 2 Peter 2:1 (note), pareisa>xousin shall
privily bring in; and Galatians 2:4, pareisa>ktouv brought in by stealth.

Lead captive (aijcmalwti>zontev). Only here in Pastorals. See on captives, Luke 4:18; and 2 Corinthians 10:5.

Silly women (gunaika>ria). N.T.o. oLXX. Silly is expressed by the contemptuous diminutive. Comp. Vulg. mulierculas.

Laden (seswreume>na). Only here and Romans 12:20 citation. In LXX, see Judith xv. 11, of loading a wagon with the property of Holofernes. It implies heaped up;
heavily laden.

Led away (ajgo>mena). Away is superfluous. It is only an inference. The meaning is under the direction of. Comp. Romans 8:14; Galatians 5:18.

Divers (poiki>laiv). In Pastorals only here and Titus 3:3. Lit. variegated, of different tints. See on manifold wisdom, Ephesians. 3:10. 141

7. Ever learning. From any one who will teach them. See on 1 Timothy 5:13. It is a graphic picture of a large class, by no means extinct, who are caught and led by the
instructions of itinerant religious quacks.

Never able (mhde>pote duna>mena). Because they have not the right motive, and because they apply to false teachers. Ellicott thinks that there is in duna>mena a hint
of an unsuccessful endeavor, in better moments, to attain to the truth.

8. As (o{n tro>pon). The formula occurs in the Synoptic Gospels (see Matthew 23:37; Luke 13:34), and in Acts (1:11; 7:28), but not in Paul.

Jannes and Jambres. According to tradition, the names of the chiefs of the magicians who opposed Moses. Exodus 7:11, 22.

Of corrupt minds (katefqarme>noi to). Better, corrupted in mind. The verb, N.T.o. Comp. diefqarme>nwn to corrupted in mind, 1 Timothy 6:5.

Reprobate (ajdo>kimoi). In Pastorals only here and Titus 1:16. A Pauline word. See on Romans 1:28 and castaway, 1 Corinthians 9:27.

9. Shall proceed (proko>yousin). See on 2 Timothy 2:16.

Folly (a]noia).
 Copyright  (c) Only here andInfobase
                2005-2009,    Luke 6:11 (note).
                                      Media     The senselessness of their teaching, with an implication of is immoral character.
                                             Corp.                                                                                                   Page 80 / 632
Manifest (e]kdhlov). N.T.o. LXX, 3 Macc. 3:19; 6:5.
Reprobate (ajdo>kimoi). In Pastorals only here and Titus 1:16. A Pauline word. See on Romans 1:28 and castaway, 1 Corinthians 9:27.

9. Shall proceed (proko>yousin). See on 2 Timothy 2:16.

Folly (a]noia). Only here and Luke 6:11 (note). The senselessness of their teaching, with an implication of is immoral character.

Manifest (e]kdhlov). N.T.o. LXX, 3 Macc. 3:19; 6:5.

10. Hast fully known (parhkolou>qhsav). Better, thou didst follow. See on 1 Timothy 4:6. oP.

Manner of life (ajgwgh|~). Or conduct. N.T.o. LXX, mostly 2nd and 3rd Macc.. Often in Class., but mostly in a transitive sense, leading, conducting.

Purpose (proqe>sei). See on Acts 11:23; Romans 9:11. In Paul, only of the divine purpose.

Long-suffering, charity, patience. For long-suffering, see on James 5:7. For charity rend love, and see on Galatians 5:22. For patience, see on 2 Peter. 1:6; James. 5:7.

11. Persecutions, afflictions (diwgmoi~v, paqh>masin). Diwgmo>v persecution, only here in Pastorals. Occasionally in Paul. Pa>qhma, only here in Pastorals. Often in
Paul, usually in the sense of sufferings, but twice of sinful passions, Romans 7:5; Galatians. 5:24.

Antioch, Iconium, Lystra. See Acts 13:50; 14:2 ff.; Acts 14:19. 'these cities may have been selected as illustrations because Timothy was at home in that region. See
Acts 16:1, 2. Antioch is mentioned by Paul, Galatians. 2:11. Iconium and Lystra nowhere in his letters.

Delivered (ejru>sato) Often in Paul. Originally, to draw to one's self; to draw out from peril. Paul, in Romans 11:26 applies the prophecy of Isaiah 69:20 to Christ, who
is called a oJ rJuo>menov the deliverer, LXX.

12. Who will live (oiJ qe>lontev zh|~n). Whose will is to live, or who are bent on living.

Godly (eujsebw~v). Only here and Titus 2:12. Comp. kat' eujse>beian according to godliness, 1 Timothy 6:3; Titus 1:1; and ejn pa>sh| eujsebei>a| in all godliness, 1
Timothy 2:2. See also 1 Timothy 4:7; 6:11 and on godliness, 1 Timothy 2:2.

Shall suffer persecution (diwcqh>sontai). In this sense only here in Pastorals.

13. Seducers (go>ntev). N.T.o. Better, impostors or deceivers. From goa~n to howl. Originally, one who chants spells; a wizard, sorcerer. Hence, a cheat.

Shall wax worse and worse (proko>yousin ejpi). Lit. shall proceed to the worse. The formula, Pasto. Comp. verse 9 and 2 Timothy 2:16.

Deceiving (planw~ntev). Properly, leading astray. See on pla>noiv seducing, 1 Timothy 4:1.

14. Hast been assured of (ejpistw>qhv). N.T.o. Quito often in LXX. So 2 Samuel 7:16shall be established (of the house of David): Psalms 87:37steadfast in his
covenant.

15. From a child (ajpofouv). Mostly in Luke. oP. Only here in Pastorals. See on 1 Peter 2:2. Comp. Mark 9:21ejk paidio>qen from a child.

The holy Scriptures (iJerammata). Note particularly the absence of the article. Gra>mmata is used in N.T. in several senses. Of characters of the alphabet (2
Corinthians. 3:7; Galatians 6:11): of a document (Luke 16:6 take thy bill): of epistles (Acts 28:21): of the writings of an author collectively (James 5:47): of learning
(Acts 26:24polla> gra>mmatra much learning). In LXX, ejpista>menov gra>mmata knowing how to read (Isaiah 29:11, 12). The Holy Scriptures are nowhere called
iJerammata in N.T. In LXX, gra>mmata is never used of sacred writings of any kind. Both Josephus and Philo use tammata for the O.T. Scriptures. 142 The words
here should be rendered sacred learning. The books in the writer's mind were no doubt the Old Testament. Scriptures, in which Timothy, like every Jewish boy, had
been instructed; but he does not mean to designate those books as iJerammata. He means the learning acquired from Scripture by the rabbinic methods, according to
which the Old Testament books were carefully searched for meanings hidden in each word and letter, and especially for messianic intimations. Specimens of such
learning may be seen here and there in the writings of Paul as 1 Corinthians. 9:9 f.; 1 Corinthians 10:1 f.; Galatians 3:16 f.; Galatians 4:21 f. In Acts 4:13 the council,
having heard Peter's speech, in which he interpreted Psalms 118:22 and Isaiah 28:16 of Christ, at once perceived that Peter and John were ajgra>mmatoi, not versed
in the methods of the schools. Before Agrippa, Paul drew thc doctline of the Resurrection from the Old Testament, whereupon Festus exclaimed,"much learning
(pollammata, thy acquaintanee with the exegesis of the schools) hath made thee made (Acts 26:24). To Agrippa, who was "expert in all customs and questions which
are among the Jews" (Acts 26:3), the address of Paul, a pulpil of Hillel, was not surprising, although he declared that Paul's reasoning did not appeal to him. In John
7:15 when Jesus taught in the temple, the.Jews wondered and said: the; "How knoweth this man letters?" That a.Jew should know the Scriptures was not strange The
wonder lay in the exegetical skill of one who had not been trained by the literary methods of the time.

To make thee wise (se sofi>sai). Only hero and 2 Peter 1:16;. See note there on cunningly devised. To give thee understanding of that which lies behind the letter; to
enable thee to detect in the Old Testaments. books various hidden allusions to Christ; to draw from the Old Testaments the mystery of messianic salvation, and to
interpret the Old Testaments with Christ as the key. This gives significance to the following words through faith which is in Christ,Jesus. Jesus Christ was the key of
Scripture, and through faith in him Shripture became a power unto salvation. The false teachers also had their learning but used it in expounding Jewish fables,
genealogies, etc. Hence, their expositions, instead of making wise unto salvation, were vain babblings; profane and old wives' fables (1 Timothy 4:7; 2 Timothy 2:16).
Const. through faith, etc., with make wise, not with salvation.

16. All Scripture (pa~sa grafh). Better, every Scripture, that is, every passage of Scripture. Scripture as a whole is as aiJ grafai> or aiJ grafai> a[giai. *> is never used
with grafh is the single passage, usually defined by this, or that, or the, or which saith. 143

Is given by inspiration of God (qeo>pneustov). N.T.o. oLXX. From qeo God and pnei~n to breathe. God-breathed. The word tells us nothing of the peculiar
character or limits of inspiration beyond the fact that it proceeds from God. In construction omit is, and rend. as attributive of grafh every divinely-inspired Scripture.

And is profitable (kailimov). According to A.V., kai and is merely the copula between two predicates of grafh. It is divinely inspired and is profitable. According to the
interpretation given above, kai has the force of also. Every divinely-inspired Scripture is, besides being so inspired and for that reason, also profitable, etc. ?>limov
profitable, Pasto. See on 1 Timothy 4:8.

For doctrine (proan). Better, teaching. Comp. to make thee wise, ver. 15.

Reproof (ejlegmo>n).
 Copyright           Better,Infobase
           (c) 2005-2009,     conviction. N.T.o.
                                      Media      oClass. Comparatively frequent in LXX, mostly in the sense of rebuke: sometimes curse, punishment.
                                             Corp.                                                                                             Page See 81
                                                                                                                                                        Ps. of
                                                                                                                                                            / 632
Solomon. 10:1 but the reading is disputed with ejle>gcw|. See on the verb ejle>gcein, John 3:20.

Correction (ejpano>rqwsin). N.T.o. Twice in LXX. Restoring to an upright state (ojrqo>v erect); setting right.
profitable, Pasto. See on 1 Timothy 4:8.

For doctrine (proan). Better, teaching. Comp. to make thee wise, ver. 15.

Reproof (ejlegmo>n). Better, conviction. N.T.o. oClass. Comparatively frequent in LXX, mostly in the sense of rebuke: sometimes curse, punishment. See Ps. of
Solomon. 10:1 but the reading is disputed with ejle>gcw|. See on the verb ejle>gcein, John 3:20.

Correction (ejpano>rqwsin). N.T.o. Twice in LXX. Restoring to an upright state (ojrqo>v erect); setting right.

Instruction (paidei>an). Better, chastisement or discipline. See on Ephesians 6:4. In LXX mostly correction or discipline, sometimes admonition. Specially of God's
chastisement by means of sorrow and evil

17. Perfect (a]rtiov). N.T.o. LXX. Rev. complete; but the idea is rather that of mutual, symmetrical adjustment of all that goes to make the man: harmonious
combination of different qualities and powers. Comp. kata>rtisiv perfecting, 2 Corinthians 13:9: katartismo>v perfecting (as accomplished), Ephesians 4:12: katarti>sai
make perfect or bring into complete adjustment, Hebrews 13:21.

Thoroughly furnished (ejxhrtisme>nov). The same root as a]rtiov. It fills out the idea a]rtiov; fitted out. Only here and Acts 11:5 (note). oClass.

Unto all good works (pro). More correctly, every good work. Any writing which can produce such profitable results vindicates itself as inspired of God. It is to be
noted that the test of the divine inspiration of Scripture is here placed in its practical usefulness.

CHAPTER 4

1. I charge (diamartu>romai). See on 1 Timothy 5:21.

At his appearing (kaineian). Rend. "and by his appearing," ejpifa>neian thus depending on diamartu>romai, and the accusative being the ordinary accusative of
conjuration, with which by must be supplied. The A.V. follows the reading kataat. For ejpifa>neia appearing, see on 1 Timothy 6:14; 2 Thessalonians 2:8. For,
basilei>a kingdom, see on Luke 6:20.

2. Be instant (ejpi>sthqi). Better, be ready. Once in Paul, 1 Thessalonians 5:3. Frequent in Luke and Acts. Lit. stand by, be at hand, be present. To come suddenly
upon, Luke 2:38. Hence, be ready. Instant signifies urgent, importunate, persevering. Lat. instant to press upon. Thus Latimer, "I preached at the instant request of a
curate." So N.T., Romans 12:12"Continuing instant in prayer."

In season (eujkai>rwv). Only here and Mark. 14:11. LXX once, Sir. xviii. 22. Comp. ajkairei~sqai to have leisure or opportunity, Mark. 6:31; 1 Corinthians 16:12:
eujkairi>a opportunity, Matthew 26:16: eu]kairov seasonable, convenient, Mark. 6:21; Hebrews 4:16.

Out of season (ajkai>rwv). N.T.o. LXX once, Sir. xxxv. 4. Comp. ajkairei~sqai to lack opportunity, Philippians. 4:10. Timothy is not advised to disregard
opportuneness, but to discharge his duty to those with whom he deals, whether it be welcome or not.

Reprove (e]legxon). Rather, convict of their errors. See on 1 Timothy 5:20 and John 3:20. In Paul, 1 Corinthians 14:24; Ephesians 5:11, 13. Comp. ejlegmo>n
conviction, 2 Timothy 3:16.

Rebuke (ejpiti>mhson). In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Matthew 8:26; Luke 17:3 and
charge, as Matthew 12:16; 16:20 commonly followed by i[na that or le>gwn saying (Matthew 20:31; Mark. 1:25; 3:12; 8:30; Luke 4:35), but see Luke 9:21. The
word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty (timh>); charge on pain of. This might go to justify the rendering
of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment.

Exhort (paraka>leson). See on consolation, Luke 6:24; comfort, Acts 931. Tischendorf changes the order of the three imperatives, reading e]legxon, paraka>leson,
ejpiti>mhson. In that case there is a climax: first convict of error, then, exhort to forsake error, finally threaten with the penalty of persistence in error.

With all long-suffering and doctrine (ejn pash| makroqumi>a|). Pa>sh|, every possible exhibition of long, suffering, etc. For doctrine Rend. teaching. The combination is
Suggestive. Long-suffering is to be maintained against the temptations to anger presented by the obstinacy and perverseness of certain hearers; and such are to be met,
not merely with rebuke, but also with sound and reasonable instruction in the truth. So Calvin: "Those who are strong only in fervor and sharpness, but are not fortified
with solid doctrine, weary themselves in their vigorous efforts, make a great noise, rave,... make no headway because they build without foundation." Men will not be
won to the truth by scolding's. They should understand what they hear, and learn by perceive why they are rebuked" (Bahnsen). Didach> teaching, only here and Titus
1:9 in Pastorals. The usual sword is didaskali>a. Paul uses both.

8. For (ga). Ground for the preceding exhortations in the future opposition to sound teaching.

Endure (ajne>xontai). Only here in Pastorals. Mostly in Paul. Comp. Acts 18:14; 2 Corinthians 11:4; Hebrews 13:22.

Sound doctrine (th~v uJgiainou>shv didaskali>av). Or healthful teaching. The A.V. overlooks the article which is important. The teaching plays a prominent part in
these Epistles, and signifies more than teaching in general. See on 1 Timothy 1:10.

Shall they heap to themselves teachers (eJautoi~v ejpiswreu> sousin didaska>louv). A vigorous and graphic statement. sr>ein to heap up, N.T.o. Comp.
seswreume>na laden, chapter 3:6. The word is ironical; shall invite teachers enmasse. 144 In periods of unsettled faith, skepticism, and mere curious speculation in
matters of religion, teachers of all kinds swarm like the flies in Egypt. The demand creates the supply. The hearers invite and shape their own preachers. If the people
desire a calf to worship, a ministerial calf-maker is readily found. "The master of superstition is the people, and in all superstition wise men follow fools " (Bacon, Ess.
17).

Having itching ears (knhqo>menoi thn). Or, being tickled in their hearing. Knh>qein to tickle, N.T.o. oLXX. Knhqo>menoi itching. Hesychius explains, "hearing for
mere gratification." Clement of Alexandria describes certain teachers as "scratching and tickling, in no human way, the ears of those who eagerly desire to be
scratched" (Strom. 5). Seneca says: " Some come to hear, not to learn, just as we go to the theater, for pleasure, to delight our ears with the speaking or the voice or
the plays" (Ep. 108). >, A. verse ears, in N.T. a report, as Matthew 4:24; 14:1;24.24:6: in the plural, ears (never ear in singular), as Mark. 7:35; Luke 7:1: hearing,
either the act, as Acts 28:26; Romans 10:17 or the sense, 1 Corinthians 12:17 here, and verse 4.

4. Shall be turned unto fables (ejpiqouv ejktraph>sontai). More correctly, will turn aside. The passive has a middle sense. For fables see on 1 Timothy 1:4.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 82 / 632
5. Watch thou (su). See on 1 Thessalonians 5:6 and on ajnanh>ywsin recover, 2 Timothy 2:26.
either the act, as Acts 28:26; Romans 10:17 or the sense, 1 Corinthians 12:17 here, and verse 4.

4. Shall be turned unto fables (ejpiqouv ejktraph>sontai). More correctly, will turn aside. The passive has a middle sense. For fables see on 1 Timothy 1:4.

5. Watch thou (su). See on 1 Thessalonians 5:6 and on ajnanh>ywsin recover, 2 Timothy 2:26.

Endure afflictions (kakopa>qhson). Or suffer hardship. See on 2 Timothy 2:9 and comp. 2 Timothy 4:5.

Of an evangelist (eujaggelistou~). Here, Acts 21:8 and Ephesians 4:11. In the last passage, a special function, with apostles, prophets, pastors, and teachers. A
traveling, minister whose work was not confined to a particular church. So Philip, Acts 8:5-13, 26-40. A helper of the apostles. An apostle, as such, was an evangelist
(1 Corinthians 1:17), but every evangelist was not an apostle. In The Teaching of the Twelve Apostles (about 100 A.D.) it is prescribed that an apostle shall not remain
in one place longer than two days, and that when he departs he shall take nothing with him except enough bread to last until his next station (chapter. 11).

Make full proof of thy ministry (than sou plhrofo>rhson). Better, fulfill or fully perform. In Pastorals only here and verse 17 See on Luke 1:1. In LXX once,
Ecclesiastes. 8:11is fully persuaded. Only in this passage in the active voice. Comp. plhrw>santev than having fulfilled their ministration, Acts 12:25: ejplh>rou tomon
was fulfilling his course, Acts 13:25 and tomon I have finished the course, verse 7. For diakoni>an ministry, see on 1 Timothy 1:12.

6. For I am now ready to be offered (ejgwndomai). I, emphatic contrast with su thou, verse 5. Already. What he is now suffering is the beginning of the end.
Spe>ndesqai to be poured out as a libation, only here and Philippians 2:17 (note). In the active voice quite often in LXX.

Departure (ajnalu>sewv). N.T.o. oLXX. Comp. ajnalu~sai to depart, Philippians. 1:23. The figure is explained by some of loosing a Ship from its moorings; by others
of breaking camp. In Philippians the latter is the more probable explanation, because Paul's situation in the Custody of the Praetorians at Rome would naturally suggest
a military metaphor, and because he is habitually sparing of nautical metaphors. Comp. 2 Corinthians 5:1 and Clement of Rome, ad Corinth. 44: "Blessed are the
presbyters who have gone before, seeing that their departure (ajna>lusin) was fruitful and ripe."

7. I have fought a good fight (tonismai). For a good fight rend. the good fight. For the phrase, see on 1 Timothy 6:12. Comp. Philippians 1:27, 30; 1 Corinthians 9:25;
Colossians 2:1; 1 Thessalonians 2:2; Ephesians 6:11 ff.

Course (dro>mon). Metaphor from the race-course. Only here and Acts 13:25;20:24: comp. 1 Corinthians 9:24; Galatians 2:2; 5:7; Romans 9:16; Philippians 2:16;
3:12-14.

I have kept the faith (thstin teth>rhka). The phrase N.T.o. For threi~n to keep, see on 1 Timothy 5:22; 6:14.

8. Henceforth (loipo). Lit. as to what remains. Loipo or to either finally, as 2 Corinthians 13:11; or henceforth as here, Mark. 14:41; 1 Corinthians 7:29 Hebrews
10:13: or for the rest, besides, as 1 Thessalonians 4:1 (note); 2 Thessalonians 3:1.

There is laid up (ajpo>keitai). Or laid away. In Pastorals only here. In Paul, see Colossians 1:5 (note). Luke 19:20 of the pound laid up in a napkin.

A crown of righteousness (o{ th~v dikaiosu>nhv ste>fanov). The phrase N.T.o. See on stefanou~tai is crowned, chapter. 2:5. Rend. the crown.

Judge (krith>v). Comp. verse 1. Mostly in Luke and Acts. oP. Only here in Pastorals. Applied to Christ, Acts 10:42 James 5:9; to God, Hebrews 12:28; James 4:12.

Shall give (ajpodw>sei). Most frequent in Synoptic Gospels. It may mean to give over or away, as Matthew 27:58; Acts 5:8; Hebrews 12:16: or to give back,
recompose, as here, Matthew 6:4, 6, 18; Romans 2:6.

At that day (ejn ejkei>nh| th|~ hJme>ra|). See on 2 Timothy 1:12.

That love his appearing (toi~v hjgaphko>si thneian aujtou~). For love rend. have loved. Appearing, Christ's second coming: see on 1 Timothy 6:14; 2 Thessalonians
2:8. The phrase N.T.o. Some have interpreted appearing as Christ's first coming into the world, as chapter 1:10; but the other sense is according to the analogy of 1
Corinthians 2:9; Philippians 3:20; Hebrews 9:28.

9. Do thy diligence (spou>dason). Earnestly endeavor. See on chapter 2:15, and comp. chapter 1:3. Do diligence and give diligence (2 Peter 1:10) are old English
phrases. So Chaucer:

"And night and day dide ever his diligence

Hir for to please."

Manciple's T. 141.

"And ech of hem doth al his diligence

To doon unto the feste reverence."

Clerke's T. 195

10. Demas. A contraction of Demetrius or Demarchus. He is mentioned Colossians 4:13 and Philemon 1:24. It is supposed that he was a Thessalonian. On leaving
Paul he went to Thessalonica; and in Philemon his name is mentioned next to that of Aristarchus the Thessalonian. That no epithet is attached to his name in Colossians
4:14 (comp. "Luke the beloved physician") may be a shadow of Demas's behavior mentioned here, in case Colossians was written later than 2nd Timothy.

Hath forsaken (ejgkate>leipen). In Pastorals here and verse 16. See on 2 Corinthians 4:9. The compounded preposition ejn indicates a condition or circumstances in
which one has been left, as the common phrase left in the lurch. Comp. Germ. im Stiche.

Having loved (ajgaph>sav). The participle is explanatory, because he loved.

This present world (to). See on 1 Timothy 6:17. Contrast love his appearing, verse 8.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 83 / 632
Crescens (Krh>skhv). N.T.o. Unknown.

Galatia (Galati>an). Most probably Galatia. See Introd. to Galatians. Eusebius (H. E. 3:4) says: "Paul testifies that Crescens was sent to Gaul (Galli>an)." Tischendorf
Having loved (ajgaph>sav). The participle is explanatory, because he loved.

This present world (to). See on 1 Timothy 6:17. Contrast love his appearing, verse 8.

Crescens (Krh>skhv). N.T.o. Unknown.

Galatia (Galati>an). Most probably Galatia. See Introd. to Galatians. Eusebius (H. E. 3:4) says: "Paul testifies that Crescens was sent to Gaul (Galli>an)." Tischendorf
adopts this reading.

Dalmatia (Dalmati>an). Part of the country known generally as Illyricum, along the eastern coast of the Adriatic. See Romans 15:19.

11. Luke. See Intro. to Luke. His connection with Paul appears first in Acts 16:10. He remained at Philippi after Paul's departure, and was there seven years later,
when Paul revisited the city (Acts 20:5, 6). He accompanied Paul to Jerusalem (Acts 21:15), after which we lose sight of him until he appears at Caesarea (Acts 27:2),
whence he accompanies Paul to Rome. He is mentioned Colossians 4:14 and Philemon 1:24.

Take (ajnalabw). In N.T. mostly in Acts. See on Acts 23:31 and comp. Acts 20:13, 14.

Mark. Mentioned Colossians 4:10; Philemon 1:24; 1 Peter 5:13. Probably John Mark (Acts 12:12, 25; 15:37), called the cousin of Barnabas (Colossians 6:10). The
first mention of him since the separation from Paul (Acts 15:39) occurs in Colossians and Philemon. He is commended to the church at Colossae. In 1st Peter he sends
salutations to Asia. In both Colossians and Philemon his name appears along with that of Demas. In Colossians he is named shortly before Luke and along with
Aristarchus who does not appear here. He (Mark) is about to come to Asia where 2nd Timothy finds him. The appearance in Colossians of Aristarchus with Mark and
of Demas with Luke is probably the point of connection with the representation in 2nd Timothy.

Profitable for the ministry (eu]crhstov eijv diakoni>an). >crhstov profitable, only here, chapter 2:21, Philemon 1:11. For for the ministry rend. for ministering or for
service, and see on 1 Timothy 1:12.

12. Tychicus. A comparatively uncommon name in N.T., but found in inscriptions of Asia Minor and on Asiatic coins. He is mentioned Acts 20:4, 5; Ephesians 6:21;
Colossians 4:7. In Acts 20:4 he is described as a native of proconsular Asia.

18. The cloak (felo>nhn). 145 Hesychius, however, explains as a glwsso>komon, originally a case for keeping the mouthpieces of wind-instruments; thence, generally,
Glwsso>komon is the word for the disciples' treasury-chest (bag, James 12:6). Also a box for transporting or preserving parchments. Specimens have been found at
Herculaneum. In LXX, 2 Samuel 6:11 the ark of the Lord (but the reading varies): in 2 Chronicles 24:8 the chest placed by order of Joash at the gate of the temple, to
receive contributions for its repair. Joseph. Ant. vi. 1, 2, of the coffer into which the jewels of gold were put for a trespass-offering when the ark was sent back (1
Samuel 6:8). Phrynicus 146 defines it as "a receptacle for books, clothes, silver, or anything else." Failo>nhv or faino>lhv a wrapper of parchments, was translated
figuratively in Latin by toga or paenula "a cloak," sometimes of leather; also the wrapping which a shopkeeper put round fish or olives; also the parchment cover for
papyrus rolls. Accordingly it is claimed that Timothy is here bidden to bring, not a cloak, but a roll-case. So the Syriac Version. There seems to be no sufficient reason
for abandoning the translation of A.V.

Carpus. Not mentioned elsewhere.

The books (bibli>a). Bi>blov or, bibli>on was the term most widely used by the Greeks for book or volume. The usual derivation is from, bu>blov the Egyptian
papyrus. Comp. Lat. liber "the inner bark of a tree," also " book." 147 Pliny (Nat. Hist. 13:11) says that the pith of the papyrus plant was cut in slices and laid in rows,
over which other rows were laid crosswise, and the whole was massed by pressure. The name for the blank papyrus sheets was ca>rthv (charta) paper. See on 2 John
1:12. Timothy is here requested to bring some papyrus documents which are distinguished from the vellum manuscripts.

Parchments (membra>nav). N.T.o. Manuscripts written on parchment or vellum. Strictly speaking, veilum was made from the skins of young calves and the common
parchment from those of sheep, goats, or antelopes. It was a more durable material than papyrus and more expensive. The Latin name was membrana, and also
pergamena or pergamina, from Pergamum in Mysia where it was extensively manufactured, and from which it was introduced into Greece. As to the character and
contents of these documents which Timothy is requested to bring, we are of course entirely ignorant. 148

14. Alexander the coppersmith. Comp. 1 Timothy 1:20 and Acts 19:33. The same person is probably meant in all three cases.

Did me much evil (polla> moi kakaxato). Lit. shewed me much ill-treatment. Comp. 1 Timothy 1:16.

May the Lord reward (ajpodw>sei). More correctly shall reward. A.V. follows the reading ajpodw|>h.

15. Greatly withstood (li>an ajnte>sth). Comp. chapter 3:8, and Galatians 2:11. This may refer to the occurrences at Ephesus (Acts 19:33), or to Alexander's attitude
during Paul's trial. The former is more probable. Li>an greatly, not in Paul, except in the compound uJperli>an, 2 Corinthians 11:5; 12:11. Only here in Pastorals.
Mostly in Synoptic Gospels.

16. At my first answer (ejn th|~ prw>th| mou ajpologi>a|). >a defense in a judicial trial. Comp. Acts 25:16. Also against private persons, as 1 Corinthians 9:3; 2
Corinthians 7:11. Defense of the gospel against its adversaries, as Philippians. 1:7, 16; comp. 1 Peter 3:15 (note). It is impossible to decide to what this refers. On the
assumption of a second imprisonment of Paul (see Introduction) it would probably refer to a preliminary hearing before the main trial. It is not improbable that the writer
had before his mind the situation of Paul as described in Philippians since this Epistle shows at many points the influence of the Philippians letter. It should be noted,
however, that ajpologi>a in Philippians 1:7, 16 has no specific reference to Paul's trial, but refers to the defense of the gospel under any and all circumstances. In any
case, the first Romans imprisonment cannot be alluded to here. On that supposition, the omission of all reference to Timothy's presence and personal ministry at that
time, and the words about his first defense, which must have taken place before Timothy left Rome (Philippians. 2:19-23 and which is here related as a piece of news,
are quite inexplicable.

Stood with me (parege>neto). As a patron or an advocate. The verb mostly in Luke and Acts: once in Paul, 1 Corinthians 16:3: only here in Pastorals. It means to
place one's self beside; hence, to come to, and this latter sense is almost universal in N.T. In the sense of coming to or standing by one as a friend, only here.

Be laid to their charge (aujtoi~v logisqei>h). Mostly in Paul: only here in Pastorals. See on Romans 4:3, 5; 1 Corinthians 13:5.

17. Strengthened (ejneduna>mwsen). See on 1 Timothy 1:12.

The preaching (torugma). Better, the message (par excellence), the gospel message. Usually with a defining word, as of Jonah; of Jesus Christ; my preaching; our
preaching.
 CopyrightAbsolutely, as here,
           (c) 2005-2009,      1 Corinthians
                           Infobase          1:21; Titus 1:3.
                                      Media Corp.                                                                                                  Page 84 / 632
Might be fully known (plhroforhqh~|). See on verse 5. Lit. might be fulfilled; fully carried out by being proclaimed before rulers in the capital of the world. Comp.
Romans 15:19; Acts 23:11; 28:31; Philippians 1:12-14.
17. Strengthened (ejneduna>mwsen). See on 1 Timothy 1:12.

The preaching (torugma). Better, the message (par excellence), the gospel message. Usually with a defining word, as of Jonah; of Jesus Christ; my preaching; our
preaching. Absolutely, as here, 1 Corinthians 1:21; Titus 1:3.

Might be fully known (plhroforhqh~|). See on verse 5. Lit. might be fulfilled; fully carried out by being proclaimed before rulers in the capital of the world. Comp.
Romans 15:19; Acts 23:11; 28:31; Philippians 1:12-14.

Out of the mouth of the lion (ejk sto>matov le>ontov). Figurative expression for danger of death. Comp. 1 Corinthians 15:32. As usual, all manner of special
references have been imagined: the lions of the amphitheatre; Nero; the chief accuser; the Jews; the Devil.

18. Every evil work (ejk e]rgou ponhrou). Every design and attempt against him and his work. Ponhro>v evil cannot be limited to evil on its active side. See on 1
Corinthians 5:13. The word is connected at the root with pe>nesqai to be needy, and ponei~n to toil; and this connection opens a glimpse of that sentiment which
associated badness with a poor and toiling condition. The word means originally full of or oppressed by labors; thence, that which brings annoyance or toil. Comp.
hJme>ra ponhra> evil day, Ephesians 5:16; 6:13: e[lkov ponhro a grievous sore, Revelation 16:2.

Heavenly kingdom (than thnion). The phrase N.T.o. *>niov heavenly only here in Pastorals. Mostly in Paul and Hebrews. Heavenly kingdom, here the future, glorified
life, as 1 Corinthians 6:9, 10; 15:50; Luke 13:29. In the same sense, kingdom of Christ and of God, Ephesians 5:5; kingdom of their Father, Matthew 13:43; my
Father's kingdom, Matthew 26:29; kingdom prepared for you, Matthew 25:34; eternal kingdom of our Lord and Savior Jesus Christ, 2 Peter 1:11.

19. Salute (a]spasai). Very often in Paul. The singular only here and Titus 3:15.

Prisca and Aquila. They appear in Corinth, Acts 18:2, 3; in Ephesus, Acts 18:18, 26; 1 Corinthians 16:19.

Onesiphorus. Profit-bringer. Comp. 2 Timothy 1:16. One of the punning names so common among slaves. Comp. Chresimus, Chrestus, Onesimus, Symphorus, all of
which signify useful or helpful.

20. Erastus. In Acts 19:22 sent by Paul with Timothy to Macedonia from Ephesus. Romans 16:23 the city-treasurer who sends salutations. He cannot be certainly
identified with the one mentioned here. The writer merely selects names of well-known companions of Paul.

Trophimus. See Acts 22:4; 21:9.

Sick (ajsqenou~nta). By Paul mostly in a moral sense, as weak in the faith, Romans 4:19; the law was weak, Romans 8:3; the weak brother, 1 Corinthians 8:11. Of
bodily sickness, Philippians 2:26, 27.

21. Eubulus, Pudens, Linus, Claudia. N.T.o.

22. The Lord Jesus Christ be with thy spirit. Omit Jesus Christ. The closing benediction only here in this form.

THE EPISTLE TO TITUS
CHAPTER 1

1. An apostle - according to the faith of God's elect, etc. The norm of the apostolate in each of the three Epistles is unique, and not Pauline. In 1 Timothy, according to
the commandment of God: in 2 Timothy, according to the promise of life in Christ Jesus. Kata according to, not for the faith, but corresponding to the norm or standard
of faith which is set for God's elect.

And acknowledging of the truth (kaignwsin ajlhqei>av). For acknowledging rend. knowledge. For the phrase, see on 1 Timothy 2:4. Governed, like pi>stin faith, by
kata. The writer is an apostle according to the faith of God's elect, and according to the truth which is contained in the faith, as that truth is intelligently apprehended and
held.

'Which is after godliness (th~v kat' eujse>beian). Or according to godliness. Comp. 1 Timothy 6:3. This addition describes the peculiar and essential character of the
truth which is held and known by God's elect, namely, that it is concerned with the fear and obedience of God - all that constitutes true piety. See on 1 Timothy 1:10.

2. In hope of eternal life (ejp' ejlpi>di zwh~v aijwni>ou). Const. with Apostle, verse 1. 149 resting upon.

God that cannot lie (oJ ajyeudh). N.T.o. Once in LXX, Wisd. vii. 17. Comp. Romans 3:4; Hebrews 6:18. Paul expresses the idea positively, by ajlhqh>v truthful,
Romans 3:4.

Before the world began (pronwn aijwni>wn). Lit. before eternal times. Before time began to be reckoned by aeons. See on 2 Timothy 1:9 and additional note on 2
Thessalonians 1:9.

3. In due times (kairoi~v ijdi>oiv). Better, in his (or its) own seasons. See on 1 Timothy 2:6.

Through preaching (ejn khru>gmati). Rather, in a proclamation. See on 2 Timothy 4:17.

Which is committed unto me (o{ ejpisteu>qhn ejgw). Betters wherewith I was intrusted. See on 1 Timothy 1:11.

4. Own (gnhsi>w|). See on 1 Timothy 1:2.

According to the common faith (katastin). The phrase N.T.o. Koino>v common, usually in contrast with kaqaro>v pure or a[giov holy, as Acts 10:14; 11:8; Revelation
21:27. In the sense of general as here, Acts 2:44; 4:32; Jude 1:3. Comp. 2 Peter 1:1. The "catholic" faith. Kata according to, as verse 1.

5. In Crete. Crete is one of the largest islands in the Mediterranean. By the mythological writers it was called Aeria, Doliche, Idaea, Telchinia. According to tradition,
Minos first gave laws to the Cretans, conquered the Aegean pirates, and established a navy. After the Trojan war the principal cities of the island formed themselves
into several republics, mostly independent. The chief cities were Cnossus, Cydonia, Gortyna, and Lyctus. Crete was annexed to the Romans Empire B.C. 67. About
Paul's visiting
 Copyright   (c)the island we have
                 2005-2009,         no information
                              Infobase    Media Corp.whatever beyond the hints in this Epistle. There is no absolute proof that Paul was ever there before the voyage to
                                                                                                                                                          Page 85 / 632
Rome. Although on that voyage some time appears to have been spent at Crete, there is no notice of Paul having received any greeting from the members of the
Christian churches there. According to this Epistle, Paul and Titus had worked there together. Paul went away, and left Titus to organize the churches founded by
himself. He sent this letter by Zenas and Apollos (3:13), and announced in it the coming of Artemas or of Tychicus. On their arrival Titus was to join Paul at Nicopolis,
5. In Crete. Crete is one of the largest islands in the Mediterranean. By the mythological writers it was called Aeria, Doliche, Idaea, Telchinia. According to tradition,
Minos first gave laws to the Cretans, conquered the Aegean pirates, and established a navy. After the Trojan war the principal cities of the island formed themselves
into several republics, mostly independent. The chief cities were Cnossus, Cydonia, Gortyna, and Lyctus. Crete was annexed to the Romans Empire B.C. 67. About
Paul's visiting the island we have no information whatever beyond the hints in this Epistle. There is no absolute proof that Paul was ever there before the voyage to
Rome. Although on that voyage some time appears to have been spent at Crete, there is no notice of Paul having received any greeting from the members of the
Christian churches there. According to this Epistle, Paul and Titus had worked there together. Paul went away, and left Titus to organize the churches founded by
himself. He sent this letter by Zenas and Apollos (3:13), and announced in it the coming of Artemas or of Tychicus. On their arrival Titus was to join Paul at Nicopolis,
where Paul was proposing to winter.

Shouldst set in order (ejpidiorqw>sh|). N.T.o. Lit. to set straight besides or farther; that is, should arrange what remained to be set in order after Paul's departure. Used
by medical writers of setting broken limbs or straightening crooked ones. Dio>rqwsiv reformation, Hebrews. 9:10: dio>rqwma correction, Acts 24:3.

Ordain elders (katasth>sh|v presbute>rouv). Kaqista>nai appoint or constitute. In Paul only Romans 5:19. For the sense here comp. Matthew 24:45, 47; Luke 12:14;
Acts 6:3. The meaning of the injunction is, that Titus should appoint, out of the number of elderly men of approved Christian reputation, certain ones to be overseers
(ejpi>skopoi) of the churches in the several cities. The eldership was not a distinct church office. See on 1 Timothy 5:1.

I had appointed (dietaxa>mhn). Better, I gave thee charge. Mostly in Luke and Acts.

6. Faithful children (te>kna pista>). Better, believing children; or, as Rev., children that believe. Comp. 1 Timothy 3:4.

Not accused of riot (mha| ajswti>av). Lit. not in accusation of profigacy. For kathgori>a see on 1 Timothy 5:19. w>a, lit. unsavingness; hence, dissoluteness, profigacy.
Comp. Luke 15:13 of the prodigal son, who lived unsavingly (ajsw>twv). Only here, Ephesians 5:18 and 1 Peter 4:4 (note).

7. A bishop (toskopon). See on 1 Timothy 3:1; 5:1. Rend. the bishop. It will be observed that the qualifications of the elders are fixed by those of the bishop. Appoint
elders who shall be unaccused, etc. for the bishop must be unaccused, etc. The overseers must have the qualifications of approved presbyters.

Steward of God (qeou~ oijkono>mon). Comp. 1 Corinthians 4:1, 2; 1 Peter 4:10; and see on Romans 16:23; Luke 16:1. The phrase N.T.o.

Self-willed (aujqa>dh). Only here and 2 Peter 2:10 (note).

Soon angry (ojrgi>lon). N.T.o. Rarely in LXX and Class. Irascible.

8. A lover of hospitality (filo>xenon). Better, hospitable. See on 1 Timothy 3:2.

A lover of good men (fila>gaqon). N.T.o. Better, lover of good.

Temperate (ejgkrath~). N.T.o. Originally, having power over; possessed of; hence, controlling, keeping in hand. b>teia temperance, Acts 24:25; Galatians 5:23; 2
Peter 1:6. Egkrateu>esqai to contain one's self, 1 Corinthians 7:9; 9:25.

9. Holding fast (ajnteco>menon). Only here in Pastorals. In Paul, 1 Thessalonians 5:14 (note).

The faithful word (tou~ pistou~ lo>gou). The trustworthy, reliable word. Comp. 1 Timothy 1:15 (note).

As he hath been taught (kata). Lit. according to the teaching. Const. with word. Agreeing with the apostolic teaching. For didach> teaching see on 2 Timothy 4:2.

May be able by sound doctrine both to exhort (dunatoa| th|~ ujgiainou>sh|). Rend. "may be able both to exhort in the sound teaching." For dunato able or powerful,
see on 2 Timothy 1:12. Used by Paul in the phrase eij dunato>n if it be possible, Romans 12:18; Galatians 4:15: ton that which is possible, Romans 9:22: of God,
Romans 4:21; 11:23: of men, in the ethical sense, Romans 15:1; 2 Corinthians 12:10; 13:9.

Convince (ejle>gcein). Better, convict. See on John 3:20 and ejlegmo, 2 Timothy 3:16.

The gainsayers (tougontav). In Pastorals only here and chapter 2:9. Once in Paul, Romans 10:21 cit. Mostly in Luke and Acts. Glainsay, Angl. Sax. gegn (Germ.
gegen) "against," and;; say." Wiclif, Luke 21:15: For I schalgyue to you mouth and wisdom, to whiche alle youre aduersaries schulen not mowe agenstonde, and
agenseye."

10. Vain talkers (mataiolo>goi). N.T.o. oLXX, oClass. See on vain jangling, 1 Timothy 1:6.

Deceivers (frenapa>tai). N.T.o. oLXX, oClass. See on frenapata~n to deceive, Galatians 6:3.

They of the circumcision (oiJ ejk th~v peritomh~v). The phrase only here in Pastorals. ejk peritomh~v Acts 10:45; 11:2; Romans 4:12; Galatians 2:12; Colossians
4:11. There can be no doubt of the presence of Jews in Crete. Tacitus (Hist. v. 2) even makes the absurd statement that the Jews were Cretan exiles; and that from
their residence in the vicinity of the Cretan Mount Ida they were called Idaei, whence Judaei. There appears to have been some confusion between the Palestinians and
the Philistines - the Cherethim or Cherethites, who, in Exekiel. 25:16; Zephariah. 2:5 are called in LXX Krh~tev Jews were in the island in considerable numbers
between the death of Alexander and the final destruction of Jerusalem. In 1 Macc. 15:23 the Cretan city of Gortyna is mentioned among the places to which letters
were written by Lucius, the Romans consul, on behalf of the Jews when Simon Maccabaeus renewed the treaty which his brother Judas had made with Rome.
Josephus (Ant. 17:12,1; Bell. Jud. 2:7, 1) says that Herod's pseudo-son Alexander imposed on the Cretan Jews on his way to Italy. Philo (Leg. ad Cai. & 36) makes
the Jewish envoys say to Caligula that all the principal islands of the Mediterranean, including Crete, were full of Jews.

11. Whose mouths must be stopped (ou{v deizein). Lit. whom it is necessary to silence. sxa>zein, N.T.o. oLXX. Originally, to put something into the mouth, as a bit
into a horse's mouth. sx>mion is the stop of a water-pipe or of a hydraulic organ. Comp. fimou~n 1 Timothy 5:18.

Who subvert (oi[tinev ajnatre>pousin). The double relative is explanatory of must; in as much as they, etc. For subvert rend. overthrow. See on 2 Timothy 2:18.

Houses (oi]kouv). Families.

12. One of themselves (tiv ejx aujtw~n). s~n refers to the gainsayers, vv. 9, 10. Tiv refers to Epimenides, contemporary with Solon, and born in Crete B.C. 659. A
legend  relates
 Copyright   (c)that, going byInfobase
                 2005-2009,    his father's orderCorp.
                                         Media   in search of a sheep, he lay down in a cave, where he fell asleep and slept for fifty years. He then appeared
                                                                                                                                                           Page with
                                                                                                                                                                   86long hair
                                                                                                                                                                       / 632
and a flowing beard, and with an astonishing knowledge of medicine and natural history. It was said that he had the power of sending his soul out of his body and
recalling it at pleasure, and that he had familiar intercourse with the gods and possessed the power of prophecy. He was sent for to Athens at the request of the
inhabitants, in order to pave the way for the legislation of Solon by purifications and propitiatory sacrifices, intended to allay the feuds and party discussions which
Houses (oi]kouv). Families.

12. One of themselves (tiv ejx aujtw~n). s~n refers to the gainsayers, vv. 9, 10. Tiv refers to Epimenides, contemporary with Solon, and born in Crete B.C. 659. A
legend relates that, going by his father's order in search of a sheep, he lay down in a cave, where he fell asleep and slept for fifty years. He then appeared with long hair
and a flowing beard, and with an astonishing knowledge of medicine and natural history. It was said that he had the power of sending his soul out of his body and
recalling it at pleasure, and that he had familiar intercourse with the gods and possessed the power of prophecy. He was sent for to Athens at the request of the
inhabitants, in order to pave the way for the legislation of Solon by purifications and propitiatory sacrifices, intended to allay the feuds and party discussions which
prevailed in the city. In return for his services he refused the Athenians' offers of wealth and public honors, and asked only a branch of the sacred olive, and a decree of
perpetual friendship between Athens and his native city. He is said to have lived to the age of 157 years, and divine honors were paid him by the Cretans after his
death. He composed a Theogony, and poems concerning religious mysteries. He wrote also a poem on the Argonautic Expedition, and other works. Jerome mentions
his treatise On Oracles and Responses, from which the quotation in this verse is supposed to have been taken. According to Diogenes Laertius (i. 10) Epimenides, in
order to remove a pestilence from Athens, turned some sheep loose at the Areopagus, and wherever they lay down sacrificed to the proper God: whence, he says,
there are still to be found, in different demes of the Athenians, anonymous altars. Comp. Acts 17:22, 23. 150

The Cretans, etc. The words Krh~tev - ajrgai> form a hexameter line.

Always (ajei). Habitually.

Liars (yeu~stai). In Pastorals here and 1 Timothy 1:10. Once in Paul, Romans 3:4. Mostly in John. The Cretan habit of lying passed into a verb, krhti>zein to speak like
a Cretan = to lie: also into a noun, krhtismo>v Cretan behavior = lying. Similarly, the licentiousness of Corinth appeared in the verb korinqia>zesqai to practice
whoredom, and in the noun korinqiasth>v a whoremonger. Comp. Ov. Artis Amat. i. 296.

"non hoc, centum quae sustinet urbes

Quamvis sit mend, Crete Negro potest."

"Crete, which a hundred cities doth maintain,

Cannot deny this, though to lying given."

A familiar saying was tri>a ka>ppa ka>kista the three worst K's, Krh~tev, Kappa>dokai, Ki>likev Cretans, Cappadocians, Cilicians.

Evil beasts (kakaa). Rude, cruel, and brutal.

Slow-bellies (gaste>rev ajrgai>). Better, idle-bellies. Rev. gives the correct idea, idle gluttons. They are so given to gluttony that they are mere bellies. Comp.
Philippians 3:19. Gasth, elsewhere in N.T. always in connection with childbearing. So mostly in LXX, but in a few instances as here. See Job 20:23; Ps. 16:14; Sir.
xxxvii. 5. In Job 20:14 as the rendering of qereb, bowels. x>v idle, oP. However such words may have befitted the pagan seer, it is not pleasant to regard them as
taken up and endorsed by the great Christian apostle, who thus is made to stigmatise as liars, beasts, and gluttons a whole people, among whom he had himself so
successfully labored that several churches had been founded in a short time. They are strange words from a venerable Christian minister to a younger minister to whom
he had intrusted the care of those very souls; and, in any case, are superfluous, as addressed to one who must have known the characteristics of the Cretans quite as
well as the writer himself.

13. Sharply (ajpoto>mwv). Only here and 2 Corinthians 13:10 (note). Paul has ajpotomi>a severity, Romans 11:22 (note). LXX, ajpoto>mwv severely, only Wisd. v.
22; ajpoto>mov severe (not in N.T.), Wisd. v. 20; 11:10; 12:9. From ajpote>mnein to cut of. It signifies abrupt, harsh, summary dealing.

14. Not giving heed (mhcontev). Reprove sharply, that they may be sound in the faith, and may show their soundness by not giving heed, etc. See on 1 Timothy 1:4.

To Jewish fables (x`koi~v mu>qoiv). See on 1 Timothy 1:4. Note Jewish. The nature of these we do not know.

Commandments of men (ejntolai~v ajnqrw>pwn). See on 1 Timothy 6:14. Comp. Colossians 2:22. Prescriptions concerning abstinence from meats, marriage, etc. The
men are probably those of the circumcision, verse 10. What they teach theoretically, by means of the myths, they bring to bear practically, by means of their precepts.

That turn from the truth (ajpostrefome>nwn thqeian). Comp. 2 Timothy 4:4 where the truth and fables appear in contrast.

15. Unto the pure (toi~v kaqaroi~v). The pure in heart and conscience. See 2 Timothy 1:3.

All things are pure. Comp. 1 Timothy 4:4, 5; Acts 10:15; Mark. 7:15, 18, 19; 1 Corinthians 10:26, 30; Romans 14:20. The aphorism is suggested by the
commandments of men, verse 14.

Unto them that are defiled (toi~v memiamme>noiv). Only here in Pastorals. See also John 18:28 (note); Hebrews 12:15; Jude 1:8. Only in John 18:28 in a ceremonial
sense. Elsewhere of moral pollution.

Nothing is pure. Their moral pollution taints everything with its own quality. The purest things become suggestors and ministers of impurity.

Mind and conscience (oJ nou~v kaidhsiv). For nou~v see On Romans 7:23: for sunei>dhsiv, on 1 Peter 3:16.

16. They profess (oJmologou~sin). Better, confess. See on 2 Corinthians 9:13 and comp. 1 Timothy 6:12. Not loudly and publicly profess (as Huther), but confess as
opposed to deny (John 1:20); comp. Hebrews 11:13; Romans 10:9, 10.

Abominable (bdeluktoi). N.T.o. Class. LXX, Proverbs. 17:15; Sir. xli. 5; 2 Macc. 1:27. See on, bde>lugma abomination, Matthew 24:15 and comp. Revelation 17:4,
5; 21:27. The kindred verb, bdelu>ssesqai abhor, Romans 2:22; Revelation 21:8.

Reprobate (ajdo>kimoi). See on Romans 1:28; 1 Corinthians 9:27 and comp. 2 Timothy 3:8. The phrase reprobate unto every good work, N.T.o.

CHAPTER 2

1. Speak thou (la>lei). See on Matthew 28:18; John 8:26.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 87 / 632
Become (pre>pei). Originally, to stand out; be conspicuous. Thus Homer, Od. 8:172: metapei ajgrome>noisin he is conspicuous among those who are assembled.
Eurip. Hel. 215; Zeupwn dij aijqerov Zeus shining clearly through the aether. Hence, to become conspicuously fit; to become; beseem. In N.T. in the impersonal forms
CHAPTER 2

1. Speak thou (la>lei). See on Matthew 28:18; John 8:26.

Become (pre>pei). Originally, to stand out; be conspicuous. Thus Homer, Od. 8:172: metapei ajgrome>noisin he is conspicuous among those who are assembled.
Eurip. Hel. 215; Zeupwn dij aijqerov Zeus shining clearly through the aether. Hence, to become conspicuously fit; to become; beseem. In N.T. in the impersonal forms
pre>pon ejsti it is becoming (Matthew 3:15); pre>pei it becometh (Ephesians 5:3); e]prepen it became (Hebrews 2:10). With a subject nominative, 1 Timothy 2:10;
Hebrews 7:26.

2. Aged men (presbu>tav). Only here, Luke 1:18; Philemon 1:9. To be understood of natural age, not of ecclesiastical position. Note that 1 Timothy 3, in treating of
church officers, deals only with Bishops and Deacons. Nothing is said of Presbyters until chapter verse, where Timothy's relations to individual members of the church
are prescribed. These church members are classified in this and the following verses as old men, old women, younger men, servants. In LXX presbu>thv is occasionally
interchanged with presbeuth>v ambassador. See 2 Chronicles 32:31; 1 Macc. xiii. :21; xiv. :21, 22; 2 Macc. xi. 34.

3. Aged women (presbu>tidav). N.T.o. See on presbu>terai, 1 Tim. 5:2.

Behavior (katasth>mati). N.T.o. See on katastolh> apparel, 1 Timothy 2:9. It means, primarily, condition or state.Once in LXX, 3 Macc 5:45, kata>sthma maniw~dev
the maddened state into which the war-elephants were excited. Hence the state in which one habitually bears himself - his deportment or demeanor.

As becometh holiness (iJeroprepei~v). N.T.o. LXX, 4 Macc. 9:25; 11:20. In the Theages (wrongly ascribed to Plato), tw|~ uiJei~ tov you have given your son
(Theages) an honorable and reverend name (122 D). It means beseeming a sacred place, person, or matter. Thus Athenaeus, seven, of one who had given a sacred
banquet, says that the table was ornamented iJeroprepe>stata in a manner most appropriate to the sacred circumstances. The meaning here is becoming those who are
engaged in sacred service. This is the more striking if, as there is reason to believe, the presbu>tidev represented a quasi-official position in the church. See on 1
Timothy 5:3 and comp. 1 Timothy 2:10; Ephesians 5:3. 151

False accusers (diabo>louv). Better, slanderers. See on Matthew 4:1 and 1 Timothy 3:6,11.

Given to much wine (oi]nw| pollw|~ dedoulwme>nav). More correctly, enslaved to much wine. The verb only here in Pastorals. Comp. 1 Timothy 3:8.

Teachers of good things (kalodidaska>louv). N.T.o. oLXX, oClass.

4. They may teach (swfroni>zwsi). Better, school or train. N.T.o. oLXX. The verb means to make sane or sober-minded; to recall a person to his senses; hence, to
moderate, chasten, discipline.

To love their husbands, to love their children (fila>ndrouv ei+nai, filote>knouv). Lit. to be husband-lovers, children-lovers. Both adjectives N.T.o. oLXX. Fi>landrov in
Class. not in this sense, but loving men or masculine habits; lewd. In the better sense often in epitaphs. An inscription at Pergamum has the following: x>liov Ba>ssov
q>a| Pw>llh| th|~ glukuta>th| gunaiki>, fila>ndrw| kaiknw| sumbiwsa>sh| ajme>mptwv e]th l, Julius Bassus to Otacilia Polla my sweetest wife, who loved her husband
and children and lived with me blamelessly for thirty years.

5. Keepers at home (oijkourgou>v). Wrong. Rend. workers at home. N.T.o. oLXX, oClass. 152

Good (ajgaqa>v). Not attributive of workers at home, but independent. Rend. kindly. The mistress of the house is to add to her thrift, energy, and strict discipline,
benign, gracious, heartily kind demeanor. Comp. Matthew 20:15; 1 Peter 2:18; Acts 9:36. See on Acts 11:24; Romans 5:7. 153

Obedient (uJpotassome>nav). Better, subject or in subjection. Frequent in Paul, but not often in the active voice. See on James. 4:7; Romans 8:7; Philippians 3:21; and
comp. 1 Corinthians 14:34; Ephesians 5:22; Colossians 3:18.

7. In all things (perinta). Lit. concerning all things. The exact phrase, N.T.o. For analogous use of peri comp. Luke 10:40, 41; Acts 19:25; 1 Timothy 1:19; 6:4, 21; 2
Timothy 3:8.

Shewing thyself (seautomenov). See on 1 Timothy 1:4. The phrase N.T.o. but occurs in Class., as, to show one's self holy or righteous; wise or skillful; pare>cein to
make himself scarce. 154

Incorruptness (ajfqori>an). Const. with shewing. N.T.o. oClass. LXX once, Haggi 2:18. Omit sincerity.

8. Sound speech (lo>gon uJgih~). '>v sound, only here in Pastorals. The usual form is the participle, as uJgiaino>ntwn lo>gwn, 2 Timothy 1:13; uJgiai>nousi lo>goiv, 1
Timothy 6:3.

That cannot, be condemned (ajkata>gnwston). N.T.o. oClass. See 2 Macc. 4:47.

He that is of the contrary part (oJ ejx ejnanti>av). The phrase N.T.o. See Mark. 15:39. The heathen opposer is meant. Comp. blasphemed, verse 5, and 1 Timothy
6:1. q>ov contrary, in Paul only 1 Thessalonians 2:15.

May be ashamed (ejntraph|~). Only here in Pastorals. In Paul, 1 Corinthians 4:14; 2 Thessalonians 3:14 see notes on both, and on Matthew 21:37.

Evil thing (fau~lon). Only here in Pastorals. In Paul, Romans 9:11; 2 Corinthians 5:10. See on John 3:20.

9. To please them well in all things (ejn pa~sin eujare>stouv ei+nai). Wrong. Const. in all things with to be in subjection. Note the position of ejn pa~sin in 1 Tim. 3:11;
4:15; 2 Tim. 2:7; 4:5 and comp. uJpakou>ein katanta obey in all things, Colossians 3:20, 22; and uJpota>ssetai ejn panti> is subject in everything, Ephesians 5:24.
>restov well pleasing, only here in Pastorals. Almost exclusively in Paul. See also Hebrews. 13:21. Euare>stwv acceptably, Hebrews. 12:28.

10. Purloining (nosfizome>nouv). Only here and Acts 5:2, 3. LXX, Joshua 7:1; 2 Macc. 4:32. Often in Class. From no>sfi apart. The fundamental idea of the word is
to put far away from another; to set apart for one's self; hence to purloin and appropriate to one's own use. Purloin is akin to prolong: prolongyn or purlongyn " to put
fer awey." Old French porloignier or purloignier.

Shewing all good fidelity (pa~san pi>stin ejndeiknome>nov ajgaqh>n). The phrase N.T.o. This is the only instance in N.T. of ajgaqo>v with pi>stiv.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 88 / 632
Adorn the doctrine (than kosmw~sin). The phrase N.T.o. For kosmw~sin adorn, see on 1 Timothy 2:9.

11. This teaching or doctrine which is to be adorned by the lives of God's servants - the teaching of the gospel - is now stated in vv. 11-15.
fer awey." Old French porloignier or purloignier.

Shewing all good fidelity (pa~san pi>stin ejndeiknome>nov ajgaqh>n). The phrase N.T.o. This is the only instance in N.T. of ajgaqo>v with pi>stiv.

Adorn the doctrine (than kosmw~sin). The phrase N.T.o. For kosmw~sin adorn, see on 1 Timothy 2:9.

11. This teaching or doctrine which is to be adorned by the lives of God's servants - the teaching of the gospel - is now stated in vv. 11-15.

The grace of God (hJ ca>riv tou~ qeou~). A common Pauline phrase. The exact phrase only here in Pastorals. It is the ultimate ground of salvation. Comp. 2 Timothy
1:9; Ephesians 2:5, 8; Galatians 1:15.

That bringeth salvation (swth>riov). Lit. saving. N.T.o. Const. with cariv grace. The saving grace of God.

Hath appeared (ejpefa>nh). Only in Pastorals, Luke, and Acts. In the active voice, to bring to light, show. See on ejpifa>neia appearing, 1 Timothy 6:14.

To all men. Const. with that bringeth salvation, not with hath appeared. The grace of God which is saving for all men. Comp. 1 Timothy 2:4.

12. Teaching (paideu>ousa). Better, instructing or training. The saving economy of God is educative. Comp. Hebrews 12:4-11 and see on 1 Timothy 1:20.

Ungodliness (ajse>beian). In Pastorals only here and 2 Timothy 2:16. The contrary of eujse>beia, for which see on 1 Timothy 2:2.

Worldly lusts (kosmikaav). The phrase N.T.o. Kosmiko worldly, only here and Hebrews 9:1. On the ethical sense in ko>smov the world, see on Acts 17:24 and John
1:9

13. Looking for (prosdeco>menoi). In Pastorals only here. Comp. Mark. 15:43; Luke 2:25; 12:36. In this sense not in Paul. Primarily, to receive to one's self, admit,
accept. So Luke 15:2; Romans 16:2; Philippians 2:29. That which is accepted in faith, is awaited expectantly.

That blessed hope (than ejlpi>da). The phrase N.T.o. Maka>riov blessed, very often in the Gospels. See on Matthew 5:3. In Pastorals, with the exception of this
passage, always of God. In Paul, only of men, and so usually in the Gospels. a>da hope, the object of hope. Why the hope is called blessed, appears from 2 Timothy
4:8; Philippians 3:20 etc. Comp. Jude 1:21 and 1 Peter 1:13.

And the glorious appearing (kaineian th~v do>xhv). Kai is explanatory, introducing the definition of the character of the thing hoped for. Looking for the object of
hope, even the appearing, etc. Glorious appearing is a specimen of the vicious hendiadys by which the force of so many passages has been impaired or destroyed in
translation. Rend. appearing of the glory.

Of the great God and our Savior Jesus Christ (tou~ mega>lou qeou~ kai). For Jesus Christ rend. Christ Jesus. Me>gav great with God, N.T.o, but often in LXX.
According to A.V. two persons are indicated, God and Christ. Revelations with others rend. of our great God and Savior Christ Jesus, thus indicating one person, and
asserting the deity of Christ. I adopt the latter, although the arguments and authorities in favor of the two renderings are very evenly balanced. 155

14. Gave himself for us (e]dwken eJauto). See on 1 Timothy 2:6 and comp. Galatians 1:4. on behalf of; not instead of.

Might redeem (lutrw>shtai). Only here, Luke 24:21; 1 Peter 1:18. See on 1 Timothy 2:6. Neither lu>tron ransom, lu>trwsiv redemption, nor lutrwth>v redeemer occur
in Paul. He has the figure of purchase (ajgora>zesqai, ejxagora>zesqai), 1 Corinthians 6:20; 7:23; Galatians 3:13; 4:5. Comp. Revelation 5:9; 14:3, 4; 2 Peter 2:1.

Iniquity (ajnomi>av). Only here in Pastorals. Lit. Lawlessness. See on 1 John 3:4.

Might purify (kaqari>sh|). In Pastorals only here. Mostly in Synoptic Gospels and Hebrews. In Paul, 2 Corinthians 7:1; Ephesians 5:26. oClass. Often in LXX.

A peculiar people (laosion). Lao>v people only here in Pastorals. In Paul ten times, always in citations. Most frequently in Luke and Acts; often in Hebrews and
Revelation. Periou>siov N.T.o. A few times in LXX, always with lao>v. See Exodus 19:5; 23:22; Deuteronomy 7:6; 14:2; 26:18. The phrase was originally applied to
the people of Israel, but is transferred here to believers in the Messiah - Jews and Gentiles. Comp. 1 Peter 2:10. Periou>siov is from the participle of periei~nai to be
over and above: hence periousi>a abundance, plenty. Periou>siov also means possessed over and above, that is, specially selected for one's own; exempt from
ordinary laws of distribution. Hence correctly represented by peculiar, derived from peculium, a private purse, a special acquisition of a member of a family distinct
from the property administered for the good of the whole family. Accordingly the sense is given in Ephesians 1:14 where believers are said to have been sealed eijv
ajpolu>trwsin th~v peripoih>sewv with a view to redemption of possession, or redemption which will give possession, thus = acquisition. So 1 Peter 2:9 where
Christians are styled laohsin a people for acquisition, to be acquired by God as his peculiar possession. Comp. 1 Thessalonians 5:9; 2 Thessalonians 2:14 and
peripoiei~sqai to acquire, Acts 20:28. The phrase kaqari>zein lao to purify the people, in LXX, Nehemiah. 12:30; Judith xvi. 18.

Zealous (zhlwth). Lit. a zealot. Comp. Acts 21:20; 22:3; 1 Peter 3:13. Only here in Pastorals. In Paul, 1 Corinthians 14:12; Galatians 1:14. For the word as a title, see
on the Canaanite, Matthew 10:4 and Mark. 3:18.

Authority (ejpitagh~v). See on 1 Timothy 1:1.

Despise (perifronei>tw). N.T.o. Occasionally in Class. From peri beyond, fronei~n to be minded. To set one's self in thought beyond; hence; contemn, despise. Comp.
1 Timothy 4:12. The exhortation is connected with authority. Titus is to claim respect for his office and for himself as bearing it.

CHAPTER 3

1. Put them in mind (uJpomi>mnhske ejxousi>aiv). See on 2 Timothy 2:14 and on uJpo>mnhsin reminding, 2 Timothy 1:5.

Principalities and powers (ajrcai~v ejxousi>aiv). Omit and. Principalities which are authorities. > beginning = that which begins: the leader, principality. See on
Colossians 1:16; Jude 1:6; Acts 10:11. Only here in Pastorals. q>a right, authority. See on Mark 2:10; John 1:12; Colossians 1:16. Only here in Pastorals. For the
combination principalities and powers, see on Luke 20. 20.

To obey magistrates (peiqarcei~n). Comp. Acts 5:29, 32; 27:21. See on Acts 5:29. The idea of magistrates is contained in the word itself; but it is quite proper to
render as Rev. to be obedient. Rare in LXX.
 Copyright
Ready        (c) 2005-2009,
        to every             Infobase Media
                  good work (promouv  ei+nai).Corp.
                                               The phrase N.T.o. >mov ready, only here in Pastorals. Comp. eJtoimasi>a readiness or preparation,Page  896:15
                                                                                                                                                Ephesians / 632
(note).
To obey magistrates (peiqarcei~n). Comp. Acts 5:29, 32; 27:21. See on Acts 5:29. The idea of magistrates is contained in the word itself; but it is quite proper to
render as Rev. to be obedient. Rare in LXX.

Ready to every good work (promouv ei+nai). The phrase N.T.o. >mov ready, only here in Pastorals. Comp. eJtoimasi>a readiness or preparation, Ephesians 6:15
(note).

2. No brawlers (ajma>couv). Better as Res., sot to be contentious. See on 1 Timothy 3:3. Pasto.

3. Divers - pleasures (hJdonai~v poiki>laiv). > pleasure, only here in Pastorals. oP. See on James 4:1. For poiki>laiv divers, see on 2 Timothy 3:6.

Malice (kaki>a|). Only here in Pastorals. See on James. 1:21. In N.T. kaki>a is a special form of vice, not viciousness in general, as Cicero, Tusc. 4:15, who explains
by "vitiositas, a viciousness which includes all vices." Calvin, on Ephesians 4:32 defines as " a viciousness of mind opposed to humanity and fairness, and commonly
styled malignity." The homily ascribed to Clement of Rome, describes kaki>a as the forerunner (proodoi>poron) of our sins (x). Malice is a correct translation.

4. Kindness (crhsto>thv). Only here in Pastorals. Elsewhere only in Paul. See on Romans 3:12 and on easy, Matthew 11:30.

Love (filanqrwpi>a). Love is too vague. It is love toward men; comp. verse 2. Only here and Acts 28:2: filanqrw>pwv kindly, Acts 27:3 (note). While it cannot be
asserted that the heretical characteristics noted in the Pastoral Epistles point collectively to any specific form of error, it is true, nevertheless, that certain characteristics
of the economy of grace are emphasized, which are directly opposed to Gnostic ideas. Thus the exhortation that supplications be made for all men, supported by the
statement that God wills that all men should be saved and come to the knowledge of the truth (1 Timothy 2:1, 4), is in the teeth of the Gnostic distinction between men
of spirit and men of matter, and of the Gnostic principle that the knowledge (ejpi>gnwsiv) of truth was only for a limited, intellectual class. To the same effect is the
frequent recurrence of all, for all, in connection with the saving and enlightening gifts of God (1 Timothy 2:6; 4:10; 6:13; Titus 2:11). So here: not only has the saving
grace of God appeared unto all (chapter. 2:11), but it has revealed itself as kindness and love to man as man.

5. Not by works of righteousness which we have done (oujk ejx e]rgwn tw~n ejn dikaiosu>nh| a{ ejpoih>samen). Lit. not by works, those namely in righteousness,
which we did. The thought is entirely Pauline. e]rgwn strictly, out of, in consequence of works. En dikaiosu>nh| in the sphere of righteousness; as legally righteous men.
Comp. Ephesians 2:9. We did emphatic. Comp. Romans 10:5; Galatians 3:10, 12; 5:3.

According to his mercy (kata). The phrase only 1 Peter 1:3. Comp. Romans 15:9; Ephesians 2:4; Jude 1:21.

By the washing of regeneration (diaav). Loutro>n only here and Ephesians 5:26. It does not mean the act of bathing, but the bath, the laver. Palingenesi>a only here
and Matthew 19:. 28, where it is used of the final restoration of all things. The phrase laver of regeneration distinctly refers to baptism, in connection with which and
through which as a medium regeneration is conceived as taking place. Comp. Romans 6:3-5. It is true that nothing is said of faith; but baptism implies faith on the part
of its recipient. It has no regenerating effect apart from faith; and the renewing of the Holy Spirit is not bestowed if faith be wanting.

Renewing (ajnakainw>sewv). Only here and Romans 12:2. Comp. 2 Corinthians 5:7. Paul has ajnakainou~n to renew, 2 Corinthians 4:16; Colossians 3:10:
ajnakai>nwsiv renewing, Romans 12:2. q>zein to renew, only Hebrews 6:6. The connection of the genitive is disputed. Some make it dependent on loutrou~ bath, so
that the bath of baptism is conceived as implying regeneration and renewing of the Holy Spirit. Others construe with renewing only, ajnakainw>sewv being dependent
on dia; through the laver of regeneration and (through) the renewing, etc. The former seems the more probable. The phrase renewing of the Holy Spirit only here. In
N.T. the Spirit or the Holy Spirit is joined in the genitive with the following words: comfort, joy, power, love, demonstration, manifestation, earnest, ministration,
fellowship, promise, fruit, unity, sword, sanctification.

6. Shed (ejxe>ceen). Or poured forth. Only here in Pastorals. Most frequent in Revelation. The pouring out of the Spirit is an 0. T. metaphor. See Joel 3:1, 2 cit. in
Acts 2:17,18; Zechariah. 12:10. In Paul the verb occurs but once, of shedding blood, Romans 3:15 cit.

7. Being justified (dikaiwqe>ntev). In Pastorals only here and 1 Timothy 3:16 (note). See Intro. vi. Justification is conceived as taking place before the outpouring of the
Spirit.

By his grace (th|~ ejkei>nou ca>riti). By the grace of Jesus Christ. See Acts 15:11; 2 Corinthians 8:9; 13:14; Romans 5:6; Galatians 1:6.

We should be made heirs (klhrono>moi genhqw~men). Klhrono>mov heir only here in Pastorals. A favorite idea of Paul. See Romans 4:13; 8:17; Galatians 3:29.
Heirship of eternal life is the result of justification. So, clearly, Romans verse It is attested and confirmed by the Holy Spirit. 2 Corinthians 5:5; Ephesians 1:14.

According to the hope of eternal life (kat' ejlpi>da zwh~v aijwni>ou). Const. of eternal life with heirs, and rend. heirs of eternal life according to hope. Comp. Romans
4:18; 5:2; 8:24; Galatians 5:5; Colossians 1:5, 27; Titus 1:2; 1 Peter 1:3; 1 John 3:2,8.

8. Affirm constantly (diabebaiou~sqai). Pasto. See on 1 Timothy 1:7. Constantly, not continually, but uniformly and consistently. So Book of Common Prayer, "Collect
for Saint John Baptist's Day," "and after his example constantly speak the truth." Rend. affirm steadfastly.

Might be careful (fronti>zwsin). N.T.o. Quite often in LXX. Frequent in Class. To think or consider; hence to take careful thought, ponder, be anxious about.

To maintain (proi`>stasqai). Mostly in Pastorals, and usually in the sense of ruling, as Romans 12:8; 1 Thessalonians 5:12; 1 Timothy 3:4, 5. The sense here is to be
forward in. 156

Profitable (wjfe>lima). Pasto. oLXX. Comp. 1 Timothy 4:8; 2 Timothy 3:16.

9. Foolish questions, etc. See on 2 Timothy 2:23. For genealogies see on 1 Timothy 1:4.

Strivings about the law (ma>cav nomika). The phrase N.T.o. Comp. 1 Timothy 1:7. Nomiko>v mostly in Luke. Everywhere except here a lawyer, with the article or ti.

Unprofitable (ajnwfelei~v). Only here and Hebrews 7:18.

Vain (ma>taioi). Only here in Pastorals. Twice in Paul, 1 Corinthians 3:20 cit.; 15:17 (note). Very frequent in LXX. The sense is aimless or resultless, as ma>taiov
eujch> a prayer which cannot obtain fulfilment. The questions, genealogies, etc., lead to no attainment or advancement in godliness. Comp. mataiologi>a jangling, 1
Timothy 1:6: mataiolo>goi vain talkers, verse 10: mataio>thv vanity, Romans 8:20; Ephesians 4:17: ejmataiw>qhsan were made vain, Romans 1:21: ma>thn in vain,
Matthew 15:9.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                                  Page 90 / 632
10. A man that is an heretic (aiJretiko). .qh>v heretical, N.T.o. For ai[resiv heresy see on 1 Peter 2:1.

Admonition (nouqesi>an). Only here, 1 Corinthians 10:11; Ephesians 6:4 (note). See on nouqetei~n to admonish, Acts 20. 31.
Vain (ma>taioi). Only here in Pastorals. Twice in Paul, 1 Corinthians 3:20 cit.; 15:17 (note). Very frequent in LXX. The sense is aimless or resultless, as ma>taiov
eujch> a prayer which cannot obtain fulfilment. The questions, genealogies, etc., lead to no attainment or advancement in godliness. Comp. mataiologi>a jangling, 1
Timothy 1:6: mataiolo>goi vain talkers, verse 10: mataio>thv vanity, Romans 8:20; Ephesians 4:17: ejmataiw>qhsan were made vain, Romans 1:21: ma>thn in vain,
Matthew 15:9.

10. A man that is an heretic (aiJretiko). .qh>v heretical, N.T.o. For ai[resiv heresy see on 1 Peter 2:1.

Admonition (nouqesi>an). Only here, 1 Corinthians 10:11; Ephesians 6:4 (note). See on nouqetei~n to admonish, Acts 20. 31.

11. Is subverted (ejxe>straptai). N.T.o. More than turned away from the right path: rather, turned inside out. Comp. LXX, Deuteronomy 32:20.

Sinneth (aJmarta>nei). See on 1 John 1:9; Matthew 1:21 and trespasses, Matthew 6:14.

Condemned of himself (aujtokata>kritov). Better as Rev., self-condemned. N.T.o. oLXX, oClass.

12. Nicopolis. There were several cities of this name, one in Cilicia, one in Thrace, and one in Epirus. It is uncertain which one is meant here.

To winter (paraceima>sai). Comp. Acts 27:12; 28:11; 1 Corinthians 16:6. The noun paraceimasi>a wintering, Acts 27:12.

12. Ours (hJme>teroi). Our brethren in Crete.

For necessary uses (eijv taav crei>av). The phrase N.T.o. With reference to whatever occasion may demand them.

Unfruitful (a]karpoi). Only here in Pastorals. In Paul, 1 Corinthians 14:14; Ephesians verse 11. Not only in supplying the needs, but in cultivating Christian graces in
themselves by acts of Christian service.

15. Them that love us in the faith (toustei). Better, in faith. The phrase N.T.o. Filei~n to love, only here in Pastorals, and in Paul, only 1 Corinthians 16:22. See on
ajga>ph love, Galatians verse 22. Const. in faith with that love us.

LISTS OF WORDS FOUND ONLY IN THE PASTORAL EPISTLES AND IN THE PASTORAL EPISTLES
AND NOT IN PAUL'S WRITINGS.
PASTORALS ONLY

ajgaqoerge>w

ajgnei>a

ajgwgh>

ajdhlo>thv

ajqle>w

aijdw>v

aiJretiko>v

aijscrokerdh>v

ajkai>rwv

ajkata>gnwstov

ajkrath>v

a]llwv

a]macov

ajmoibh>

ajnazwpure>w

ajna>lusiv

ajnanh>fw

ajnayu>cw

ajndrapodisth>v

ajndrofo>nov

ajnexi>kakov

ajnepai>scuntov
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 91 / 632
ajnepi>lhmptov
ajnexi>kakov

ajnepai>scuntov

ajnepi>lhmptov

ajnh>merov

ajno>siov

ajntidiati>qemai

ajnti>qesiv

ajnti>qesiv

ajnti>lutron

ajpai>deutov

ajpe>rantov

ajpo>blhtov

ajpo>dektov

ajpodoch>

ajpoqhsauri>zw

ajpotre>pomai

ajpro>sitov

a]rtiov

a]spondov

ajstoce>w

aujqonte>w

aujtokata>kritov

ajfqori>a

ajfila>gaqov

ajyeudh>v

baqmo>v

bdelukto>v

be>ltion

blabero>v

ga>ggraina

genealogi>a

go>hv

graw>dhv

gumnasi>a

gunaika>rion

deili>a

diabebaio>omai

dia>bolov, as adj.

dia>gw
 Copyright (c) 2005-2009, Infobase Media Corp.   Page 92 / 632
diaparatribh>
diabebaio>omai

dia>bolov, as adj.

dia>gw

diaparatribh>

diatrofh>

didaktiko>v

di>logov

diw>kthv

ejgkrath>v

eJdrai>wma

e]kgonov

e]kdhlov

ejkzh>thsiv

ajkstre>fomai

e]latton, as adv.

ejlegmo>v

ejndu>nw

e]nteuxiv

ejntre>fomai

ejpagge>llomai in sense of professing

ejpano>rqwsiv

ajparke>w

ejpidiorqo>w

ejpi>orkov

ejpiplh>ssw

ejpistomi>zw

ejpiswreu>w

eJterodidaskale>w

eujmeta>dotov

eujsebw~v

h]remov

qeo>pneustov

qeose>beia

iJeropreph>v

x`ko>v

kalodida>skalov

katale>gomai

kata>sthma

katastolh>
Copyright (c) 2005-2009, Infobase Media Corp.   Page 93 / 632
katastrhnia>w

katafqei>rw
kata>sthma

katastolh>

katastrhnia>w

katafqei>rw

kausthria>zomai

kenofwni>a

knh>qw

koinwniko>v

ko>smiov

kosmi>wv (alt. for kosmi>w|).

logomace>w

logomaci>a

ma>mmh

mataiologi>a

maataiolo>gov

membra>na

meta>lhmyiv

mhde>pote

mhtrolw>|hv

mono>omai

neo>futov

newteriko>v

nhfa>liov

nomi>mwv

nose>w

xenodoce>w

oijkodespote>w

oijkourgo>v

oJmologoume>nwv

ojrgi>lov

ojrqotome>n

paraqh>kh

pa>roinov

patrolw>|hv

periou>siov (citn.)

peripei>rw

perifrone>w

pisto>omai

ple>gma
Copyright (c) 2005-2009, Infobase Media Corp.   Page 94 / 632
plh>kthv
pisto>omai

ple>gma

plh>kthv

porismo>v

pragmati>a

prau`paqi>a

presbu~tiv

pro>gonov

pro>krima

pro>sklisiv

rJhtw~v

semno>thv

ske>pasma

sto>macov

stratologe>w

stughto>v

sunkakopaqe>w

swth>riov

swfroni>z

swfronismo>v

swfro>nwv

sw>frwn

teknogone>w

teknogoni>a

teknotrofe>w

tufo>omai

uJgiai>nw,

(metaphorical use of the

participle as attributive)

uJdropote>w

ujperpleona>zw

uJpo>noia

uJpotu>pwsiv

uJyhlofrone>w

felo>nhv

fila>gaqov

fi>landrov

filarguri>a

fi>lautov
 Copyright (c) 2005-2009, Infobase Media Corp.   Page 95 / 632
filh>donov
fi>landrov

filarguri>a

fi>lautov

filh>donov

filo>qeov

filo>teknov

flu>arov

frenapa>thv

fronti>zw

calkeu>v

crh>simov

yeudolo>gov

yeudw>numov

wjfe>limov

PASTORALS AND NOT IN PAUL

aijti>a

ajmele>w

ajnatre>pw

a]noia

ajntilamba>nomai

ajnupo>taktov

ajnwfelh>v

ajpo>lausiv

ajpoplana>w

ajrgo>v

ajrgu>reov

ajrne>omai

a]spilov

aujqa>dhv

ajfila>rgurov

ajca>ristov

be>bhlov

bi>ov

bla>sfhmov

bradu>nw

bre>fov

buqi>zw

gewrgo>v

gumna>zw
Copyright (c) 2005-2009, Infobase Media Corp.   Page 96 / 632
despo>thv
gewrgo>v

gumna>zw

despo>thv

diplo>ov

dro>mov

duna>sthv

eijsfe>rw

ejktre>pomai

ejkfe>rw

ejmpi>ptw

ejmple>kw

ejxarti>zw

eJxh>konta

ejpakolouqe>w

ejpi>qesiv

ejpilamba>nomai

ejpimele>omai

ejpiskoph>

ejpi>stamai

ejpiti>qhmi

ejpitima>w

ejpifai>nw

eujergesi>a

eujkai>rwv

eujse>beia

eujsebe>w

zh>thsiv

zwgre>w

zwogone>w

hJdonh>

hJsu>ciov

qhri>on

qnh>skw

iJmatismov

kakopaqe>w

kakou~rgov

katastrofh>

kathgori>a

kh~rux
Copyright (c) 2005-2009, Infobase Media Corp.   Page 97 / 632
kosme>w
kathgori>a

kh~rux

kosme>w

kosmiko>v

krith>v

ktith>v

kti>sma

lao>s (in Paul always in citn.)

lei>pw

le>wn

li>an

loidori>a

lutro>omai

margari>thv

marturi>a

ma>comai

meleta>w

me>ntoi

metalamba>nw

mh>pote

miai>nw

mu~qov

ne>sthv

ni>ptw

nomh>

nomiko>v

nomodida>skalov

nosfi>zomai

xu>linov

ojre>gomai

o[siov

palingenesi>a

parade>comai

paraite>omai

parakolouqe>w

peiqarce>w

peri>ergov

perie>rcomai

perii>sthmi
 Copyright (c) 2005-2009, Infobase Media Corp.   Page 98 / 632
peripoie>omai
peri>ergov

perie>rcomai

perii>sthmi

peripoie>omai

poiki>lov

polutelh>v

presbute>rion

presbu>terov

proa>gw

pro>dhlov

prodo>thv

propeth>v

prose>rcomai

prose>cw

prosme>nw

pukno>v

sofi>zw

spatala>w

stereo>v

stefiano>w

stratiw>thv

swmatiko>v

swfrosu>nh

ta>ceion

uJbri>zw

uJgiai>nw

ujgih>v

uJpomimnh>skw

uJpo>mnhsiv

u[sterov

filanqrwpi>a

fila>rgurov

filo>xenov

calepo>v

ceimw>n

cei>rwn

cruso>vA LIST OF PHRASES WHICH OCCUR ONLY IN THE PASTORAL EPISTLES

Cristo1 Timothy 1:1

pe>knon ejn pi>stei, 1 Timothy 1:2
Copyright (c) 2005-2009, Infobase Media Corp.                        Page 99 / 632
no>mov kei~tai, 1 Timothy 1:9

hJ ujgiai>nousa didaskali>a, 1 Timothy 1:10
Cristo1 Timothy 1:1

pe>knon ejn pi>stei, 1 Timothy 1:2

no>mov kei~tai, 1 Timothy 1:9

hJ ujgiai>nousa didaskali>a, 1 Timothy 1:10

tolion th~v do>xhv tou~ makari>ou qeou~ 1 Timothy 1:11

oJ maka>riov qeo1 Timothy 1:11

pistogov, 1 Timothy 1:15

pa>shv ajpodoch~v a]xiov, 1 Timothy 1:15

pi>stiv kai sunei>dhsiv, 1 Timothy 1:19

prw~ton pa>ntwn 1 Timothy 2:1

oiJ ejn uJperoch|~, 1 Timothy 2:1

eijv ejpi>gnwsin ajlhqei>av ejlqei~n, 1 Timothy 2:4

kairoi~v ijdi>oiv, 1 Timothy 2:6

dida>skalov ejqnw~n (of Paul), 1 Timothy 2:7

ejn pi>stei kaia| 1 Timothy 2:7

ejpai>rontev oJsi>ouv cei~rav, 1 Timothy 2:8

cwri1 Timothy 2:8

e]cwn ejn uJpotagh|~, 1 Timothy 3:4

ejmpiptei~n eijv kri>ma, 1 Timothy 3:6

torion th~v pi>stewv, 1 Timothy 3:9

oi+kov qeou~ (of the church), 1 Timothy 3:15

stu>lov kaiwma th~v ajlhqei>av, 1 Timothy 3:15

ejdikaiw>qh ejn pneu>mati (of Christ), 1 Timothy 3:16

ejn uJote>roiv kairoi~v, 1 Timothy 4:1

ajfi>stasqai th~v pi>stewv, 1 Timothy 4:1

ejpaggeli>an e]cein, 1 Timothy 4:8

nu~n (with an article and adejectively, as oJ nu~n aijw>n; zwh~v th~v nu~n), 1 Timothy 5:3

o]ntwv (with an article and adjectively, as tarav), 1 Timothy 5:3

ajmoibanai, 1 Timothy 5:4

e]cein kri>ma, 1 Timothy 5:12

ejklektoi 1 Timothy 5:21

cwrimatov, 1 Timothy 5:21

proe>rcesqai uJgiai>nousi lo>goiv, 1 Timothy 6:3

hJ kat' eujse>beian didaskali>a, 1 Timothy 6:3

a]nqrwpov qeou~, 1 Timothy 6:11

ajgwni>zesqai to1 Timothy 6:12

oJmolgei~n than, 1 Timothy 6:12

marturei~n than, 1 Timothy 6:13

duna>sthv (of God), 1 Timothy 6:15
Copyright (c) 2005-2009, Infobase Media Corp.                                                Page 100 / 632
oiJ kurieu>ontev for ku>rioi, 1 Timothy 6:15
marturei~n than, 1 Timothy 6:13

duna>sthv (of God), 1 Timothy 6:15

oiJ kurieu>ontev for ku>rioi, 1 Timothy 6:15

e]cein ajqanasi>an, 1 Timothy 6:16

ajposto>lov kata -, 1 Timothy 1:1; 2 Timothy 1:1; Titus 1:1

ejpaggeli>a zwh~v, 2 T 1:1

ajponwn, 2 Timothy 1:3

ejn kaqara|~ suneidh>sei, 1 Timothy 3:9; 2 Timothy 1:3

pi>stiv ejnw|>khsen, 2 Timothy 1:5

klh~siv aJgi>a, 2 Timothy 1:9

pronwn aijwni>wn, 2 Timothy 1:9; Titus 1:2

swthri>a hJ ejn Cristw|~ x~, 2 Timothy 2:10

nomh 2 Timothy 2:17

qeme>liov tou~ qeou~, 2 Timothy 2:19

hJ tou~ diabo>lou pagi>v, 2 Timothy 2:26

tou~to gi>nwske, 2 Timothy 3:1

diw>kein (in sense of persecute), 2 Timothy 3:13

iJerammata, 2 Timothy 3:15

eJaautoi~v ejpiswreu>ein didaska>louv, 2 Timothy 4:3

knhqo>menoi thn, 2 Timothy 4:3

oJ th~v dikaiosu.nhv ste>fanov, 2 Timothy 4:8

toi~v hjgaphko>si thneian aujtou~, 2 Timothy 4:8

paragi>nomai (in the sense of standing by as a friend), 2 Timothy 4:16

katastin, Titus 1:4

seautocesqai, Titus 2:7

oJ ejx ejnanti>av, Titus 2:8

pa~san pi>stin ejndei>knusqai ajgaqh>n, Titus 2:10

than kosmei~n, Titus 2:10

hJ ca>riv tou~ qeou~ swth>riov, Titus 2:11

kosmikaiai, Titus 2:12

hJ makari>a ejlpi>v, Titus 2:13

oJ me>gav qeo Titus 2:13

ma>cai nomikai>, Titus 3:9

oiJ filou~ntev hJma~v ejnpi>stei, Titus 3:15

THE EPISTLE TO THE HEBREWS
INTRODUCTION

"Who wrote the Epistle God only knows." Such was the verdict of Origen, and modern criticism has gotten no farther. That it is not the work of Paul is the almost
unanimous judgment of modern scholars. Its authenticity as a Pauline writing has been challenged from the earliest times. In the Eastern church, both Clement and
Origen regarded the Greek Epistle as Paul's only in a secondary sense; Clement holding that it was written by Paul in Hebrew and translated by Luke. Origen knew
only that some held Clement of Rome and some Luke to be the author. Its position and designation in the Peshitto Version shows that it was regarded as not strictly
 Copyright
one  of Paul's(c)epistles,
                   2005-2009,
                           but as Infobase Media
                                  an appendix      Corp.
                                              to the                                                                                                     Page 101
                                                     collection. Eusebius's testimony is inconsistent. He holds a Hebrew original, and a translation by Clement,      / 632
                                                                                                                                                                 and cites the
letter as Pauline (H.E. 38). Again, he expressly classifies it with antilegomena (Hebrews 6:13); but in Hebrews 3:25 he evades the question, naming the Pauline Epistles
as homologumena, but without stating their number.
"Who wrote the Epistle God only knows." Such was the verdict of Origen, and modern criticism has gotten no farther. That it is not the work of Paul is the almost
unanimous judgment of modern scholars. Its authenticity as a Pauline writing has been challenged from the earliest times. In the Eastern church, both Clement and
Origen regarded the Greek Epistle as Paul's only in a secondary sense; Clement holding that it was written by Paul in Hebrew and translated by Luke. Origen knew
only that some held Clement of Rome and some Luke to be the author. Its position and designation in the Peshitto Version shows that it was regarded as not strictly
one of Paul's epistles, but as an appendix to the collection. Eusebius's testimony is inconsistent. He holds a Hebrew original, and a translation by Clement, and cites the
letter as Pauline (H.E. 38). Again, he expressly classifies it with antilegomena (Hebrews 6:13); but in Hebrews 3:25 he evades the question, naming the Pauline Epistles
as homologumena, but without stating their number.

In the West the epistle was known to Clement of Rome, who frequently quotes it, but without naming the author. The Pauline authorship was expressly denied by
Hippolytus: the Muratorian Canon does not mention it, and reckons only seven churches to which Paul wrote: Tertullian in Africa apparently knew nothing of a Pauline
Epistle to the Hebrews, but spoke of an Epistle of Barnabas to the Hebrews. It was not recognized by Cyprian. From the fourth century its canonical authority was
admitted in the West, partly on the assumption of its Pauline authorship; but the influence of the earlier suspicion remained, and Jerome declared that the custom of the
Latins did not receive it as St. Paul's. Augustine agreed substantially with Jerome. It was authorized as canonical by two councils of Carthage (397, 419 A.D.); but the
language of the former council was peculiar: "Thirteen Epistles of Paul, and one of the same to the Hebrews." The decree of the latter council was "fourteen Epistles of
Paul."

From this time the canonical authority and authorship of the epistle were generally accepted until the age of the Reformation, when the old doubts were revived by
Cajetan and Erasmus. The council of Trent (1545-1563) decreed fourteen Pauline Epistles; yet different views have been current among Roman Catholic theologians,
as Bellarmine, Estius, and others. Luther denied the Pauline authorship, and placed the epistle along with James, Jude, and Revelation, after "the right-certain, main
books of the New Testament." Melanchthon treated it as anonymous. The Magdeburg Centuriators (1559-1574) denied that it was Paul's, as did Calvin. Under Beza's
influence it was separated from the Pauline letters in the Gallican Confession (1571). The Belgic and Helvetic Confessions declared it Pauline. The hypothesis of the
Pauline authorship was conclusively overthrown by Bleek in 1868.

The conclusion of modern scholarship rests upon:

(1) THE STYLE AND DICTION. - While Paul's style is marked by frequent irregularities, anacolutha, unclosed parentheses, and mixed metaphors, this epistle is
written in a flowing, symmetrical, and artistically elaborated style. The difference is as marked as that between a chapter of Gibbon and one of Sartor Resartus. The
rhetorical art of Hebrews appears in the careful arrangement of the words, the rhythmical structure of sentences, and the sonorous compounds. The paragraphs are
sometimes arranged in a regular series of premises and conclusions, with parentheses which do not lose their connection with the main topic, while the whole is
developed in regular sequence, without anacolutha.

(2) THE METHODS OF THOUGHT AND THE POINTS OF VIEW. - These differ from those of the Pauline Epistles. The two do not materially disagree. They
reach, substantially, the same conclusions, but by different processes and from different positions. The points of emphasis differ. Topics which, in the Pauline letters, are
in the foreground, in Hebrews fall into the shade or are wholly passed over.

(a) The conception of faith. In Paul, faith is belief in Jesus Christ as a means of justification, involving a sharp opposition to the works of the law as meriting salvation. In
Hebrews, faith is trust in the divine promises as distinguished from seeing their realization, a phase of faith which appears rarely in Paul. Both agree that faith is the only
true medium of righteousness; but Hebrews sets forth two great factors of faith, namely, that God is, and that he is a rewarder of them which diligently seek him.

(b) The mode of presenting the contrast between the covenant of works and the covenant of grace through faith. Both Paul and the author of Hebrews recognize a
relation and connection between the two covenants. The one prefigures and prepares the way for the other. The Christian church is "the Israel of God," "the people of
God," "the seed of Abraham." Both teach that forgiveness of sin and true fellowship with God cannot be attained through the law, and that Christianity represents the
life-giving Spirit, and Judaism the letter which killeth. Both assert the abrogation of the old covenant by Christ. Paul, however, views Judaism almost entirely as a law to
be fulfilled by men; while our writer regards it as a system of institutions designed to represent a fellowship between God and his worshippers. Paul, accordingly, shows
that the law cannot put man into right relation with God, because man cannot fulfill it; while Hebrews shows that the institutions of the old covenant cannot, by reason of
their imperfection, establish a real fellowship with God. To Paul, the reason why the old covenant did not satisfy lay, not in the law, which "is, holy and just and good,"
but in the relation of man to the law, as unable to fulfill its demands. It cannot effect justification, and it works to make man conscious of his sin, and to drive him to the
true source of righteousness. To our writer the reason is to be sought in the fact that the atoning and purifying institutions of the law cannot remove the sins which
prevent fellowship with God.

From Paul's point of view he might have been expected to show that, in the Old Testament economy, it devolved on the sacrificial institution, centered in the high-
priesthood, to meet the want which was not met by legal obedience. To his assertion that men could not fulfill the demands of the law, it might have been answered that
the sacrifices, not in being works of the law, but in being ordained by God himself as atonements for sin, changed men's defective righteousness into a righteousness
which justified them before God. But Paul does not meet this. He nowhere shows the insufficiency of the Old Testament sacrifices. He does not treat the doctrine of the
high-priesthood of Christ. He regards the system of sacrifices less as a divinely-ordained means of atonement than as a work performed by men, and therefore in the
line of other works of the law.

This gap is filled by the writer to the Hebrews, in showing that the ceremonial economy did not and could not effect true fellowship with God. He, no doubt, perceived
as clearly as Paul that the observance of the ritual was of the nature of legal works; but he speaks of the ritual system as only a presumed means of grace intended to
define and enforce the idea of fellowship with God, and to give temporary comfort to the worshipper, but practically impotent to institute and maintain such fellowship in
any true and deep sense. Therefore he emphasizes the topic of the priesthood. He dwells on the imperfect and transient nature of the priestly office: he shows that the
Levitical priesthood was only a foreshadowing of a better and permanent priesthood. Christ as the great high priest, who appears nowhere in the Pauline Epistles, is the
central figure in the Epistle to the Hebrews. He treats of the ritual system and its appliances as mere types of an enduring reality: he characterizes the whole body of
Levitical ordinances and ceremonies as fleshly; and through all runs the one, sad note, accentuated again and again, "they can never take away sins:" "they can never
make the comers thereunto perfect:" "they are mere ordinances of the flesh, imposed until the time of reformation."

(c)The view of the condition in which the subject of the law's dominion is placed. To Paul it is a condition of bondage, because the law is a body of demands which
man must fulfill (Romans 7.). To our writer it is a condition of unsatisfied longing for forgiveness and fellowship, because of the insufficiency of the ritual atonement.
Accordingly, Hebrews points to the satisfaction of this longing in Christ, the great high priest, perfecting by one offering those who are being sanctified, purging the
conscience from dead works to serve the living God. Paul points to the fact that Christ has put an end to the tyranny of the law, and has substituted freedom for
bondage. The conception of freedom does not appear in Hebrews. Neither ejleu>qerov, ejleuqeri>a, nor ejleuqerou~n occur in the epistle.

(d)The doctrine of the resurrection of Christ. This emerges everywhere in Paul's epistles. There is but one allusion to it in Hebrews (13:20), although it is implied in the
doctrine of Christ's high-priesthood, he being a priest "according to the power of an indissoluble life" (Hebrews 7:16).

(e)The Gentiles. There is no mention of the Gentiles in relation to the new covenant, a topic which constantly recurs in Paul.

(f)Sin. Sin is(c)
 Copyright     not2005-2009,
                   treated withInfobase
                                referenceMedia
                                         to its origin
                                                 Corp.as by Paul. The vocabulary of terms for sin is smaller than in the Pauline writings.                Page 102 / 632
(g)Repentance. The denial of the possibility of repentance after a lapse (Hebrews 6:4-6 comp. Hebrews 10:26-29 is not Pauline.
doctrine of Christ's high-priesthood, he being a priest "according to the power of an indissoluble life" (Hebrews 7:16).

(e)The Gentiles. There is no mention of the Gentiles in relation to the new covenant, a topic which constantly recurs in Paul.

(f)Sin. Sin is not treated with reference to its origin as by Paul. The vocabulary of terms for sin is smaller than in the Pauline writings.

(g)Repentance. The denial of the possibility of repentance after a lapse (Hebrews 6:4-6 comp. Hebrews 10:26-29 is not Pauline.

(3) THE USE OF DIVINE TITLES. Ku>riov Lord, very common in Paul, is comparatively rare in Hebrews. Similarly, jIhsou~v Cristo>v Jesus Christ, which occurs
thirty times in Romans alone. Cristo>v jIhsou~v, which is characteristically Pauline, does not appear at all, neither does swthsavior, which is found in Ephesians and
Philippians.

(4) THE GENERAL SCHEME OF TREATMENT. - This is broader than that of Paul, viewing man not only in his relation to the law, but to God's original ideal, and
to the harmony with God's entire economy in nature and revelation. Man, nature, history, alike illustrate the incarnation. The Son of God, through whom the worlds
were made, is the heir of all things, and, as creator and heir, interprets all life. He not only creates, but bears on all things by the word of his power toward the
consummation - complete harmony with the divine archetype. As high priest he makes God and man at one in every sphere of being. He stands for the solidarity of
humanity. He is not perfected without the community of sons (Hebrews 11:40). He is himself a son, a partaker of human nature.

With Paul, the law is chiefly a law of ordinances to be replaced by the gospel. It is abolished in Christ. It cannot be perfectly observed. It generates the knowledge of
sin. It cannot generate righteousness. Christianity is a manifestation of the righteousness of God apart from the law. Faith is counted for righteousness to him that
worketh not but believeth. The law works wrath, and is unto death. It is subsidiary, with a special view to the concrete development of sin.

Equally our epistle shows the insufficiency of the law to reconcile men to God, but in a different way. Paul emphasizes the substitution of the gospel for the law:
Hebrews the germ of a saving economy contained in the law, and the necessity of its development by the gospel. Paul does not overlook the fact that the law was our
pedagogue to bring us to Christ, but he does not show how, as our writer does. The latter emphasizes the unity of the divine plan, shows how the Levitical institutions
pointed forward to Christ, and how the heavenly archetype was foreshadowed in the ritual system. With all Paul's strong assertion of the holiness of the law, he never
dwells on it with the sad tenderness for the vanishing system which marks the Epistle to the Hebrews. With Paul the break with the law was sharp and complete. The
law, as a champion of which he had been a persecutor of Christ, is thrown into sharp relief against Christ and the gospel. With James and Peter the case was different.
It would not be strange if some writing should issue from their circle as "the last voice of the apostles of the circumcision," contemplating with affectionate sympathy that
through which they had been led to see the meaning of the gospel, and finding in it "a welcome, though imperfect source of consolation, instead of a crushing burden, as
in Paul's case" (Westcott).

(5) THE PERSONAL AUTHORITY OF THE WRITER IS WHOLLY IN THE BACKGROUND. - This is in marked contrast with the epistles of Paul. He appears
to place himself in the second generation of believers to whom the salvation preached by Christ had been certified by ear-witnesses; while Paul refuses to be regarded
as a pupil of the apostles, and claims to have received the gospel directly from the Lord, and to have been certified of it by the Spirit.

If Paul was not the author, who was? One claim is about as good as another, and no claim has any substantial support. That of Apollos is founded solely upon Acts
18:24 f.; 1 Corinthians 1:12; 2:4 ff. The most that can be deduced from these is that Apollos might have written it. There is no evidence that he wrote anything, and that
he was learned and mighty in the Scriptures might easily have been true of others. Some modern critics incline to Barnabas, on the strength of the words of Tertullian
alluded to above, but this is as unsatisfactory as the rest.

As regards the destination of the epistle, we are equally in the dark. By ecclesiastical writers from the earliest time it is cited under the title to the Hebrews, a fact which
is entitled to some weight. It is evidently addressed to a definite circle of readers, and that circle could hardly have been a mixed church of Jews and Gentiles, since it
would have been impossible in that case for the letter to avoid allusions to the relations between the two, whereas it contains no allusion to Gentile Christians.

An hypothesis which has obtained considerable currency in modern criticism is, that the epistle was not addressed to Jewish Christians at all, but to Gentile Christians,
as a warning against relapsing into heathenism, by showing them from the Old Testament the superiority of Christianity to Judaism. 157

But this hypothesis presents formidable difficulties. This would seem to be a roundabout way of impressing Gentiles with the superior claims of Christianity. It would
appear to have been the more natural course to institute a direct comparison between Christianity and paganism. See on Hebrews 13:7-15.

It is true that Gentile Christians were familiar with the Old Testament, and that Paul's epistles to Gentile readers contain frequent allusions to it; and, further, that
Clement of Rome, in his epistle to the Gentile church at Corinth, makes much use of the Epistle to the Hebrews, and cites freely from the Old Testament. But to
illustrate one's thoughts and arguments by occasional references to the Old Testament is a very different thing from drawing out an elaborate argument on the basis of a
contrast between a new and an older order, designed to show, not only that the new is superior to the old, but that the new is enfolded in the old and developed from it.
To this there is no parallel in the New Testament in writings addressed to Gentiles. It would have been superfluous to prove, as this epistle does, that the old order did
not satisfy. The Gentiles never supposed that it did.

Moreover, in almost every case of Paul's allusion to the Jewish institutions, the reference is called out by some feature of the Mosaic economy which lay directly in his
track and compelled him to deal with it. Thus, in Romans, he is forced to discuss the doctrine of salvation by faith with reference to the Jewish doctrine of salvation by
the works of the law. The Galatians had been tempted by Judaising emissaries to return to the law of circumcision. In Corinth, Paul's authority and teaching had been
assailed by Jewish aggressors. In Philippians we have no allusion to the law until the writer comes to deal with "the dogs," "the evil workers," "the concision." In
Colossians, Jewish ceremonialism is a distinct factor of the heresy which is attacked; but nowhere in Paul's epistles is there a didactic development of a thesis from the
point of view of the Old Testament economy collectively.

The same remarks will apply to the case of Clement of Rome. In his Epistle to the Corinthians there are about twenty allusions to the Epistle to the Hebrews or
quotations from it. Two of these relate to the majesty of God; one to Christ as high priest; in two or three there is a mere imitation of the phraseology of Hebrews, and
the most of the passages are practical exhortations to the cultivation of moral virtues, enforced by allusions to the Old Testament worthies. Any of these passages might
have occurred in an address to either Jews or Gentiles. They prove nothing as to the point in question. If we did not know from other sources that Clement's epistle
was addressed to a Gentile church, we could not infer that fact from these quotations and allusions. Moreover, Clement's fondness for the Old Testament and the
Epistle to the Hebrews is easily explained, if, as there is very good reason for believing, Clement himself was of Jewish origin, a Hellenist. 158

The whole argument of the Epistle to the Hebrews is technically Jewish, and not of a character to appeal to Gentile readers. The argument, for example, for the
superiority of Christ to the angels, would have much force addressed to Jews, since the doctrine of the communication of the Mosaic revelation through the ministration
of angels was a familiar tradition. Between the writer and Jewish readers there would be no question as to the angelic mediation of the Sinaitic legislation; but the point
would have no interest and no pertinency for the average Gentile. The Jew would readily apprehend that no theophany is a direct manifestation of God to the physical
sense. The Gentile mode of thought would be the other way. The Jew would understand that angels were the administrators of the old covenant, and would instinctively
catch the turn
 Copyright  (c)of2005-2009,
                  the whole argument
                              InfobasetoMedia
                                         the effect
                                               Corp.that with the exaltation of Christ the angelic sway of the old dispensation ceased.              Page 103 / 632
The same thing might be said of the doctrine of the high-priesthood of Christ. If this was a point to make with Gentiles, it is strange that Paul nowhere alludes to it; and
what did the Gentile care about Melchisedec or the relation of Christ's priesthood to his?
superiority of Christ to the angels, would have much force addressed to Jews, since the doctrine of the communication of the Mosaic revelation through the ministration
of angels was a familiar tradition. Between the writer and Jewish readers there would be no question as to the angelic mediation of the Sinaitic legislation; but the point
would have no interest and no pertinency for the average Gentile. The Jew would readily apprehend that no theophany is a direct manifestation of God to the physical
sense. The Gentile mode of thought would be the other way. The Jew would understand that angels were the administrators of the old covenant, and would instinctively
catch the turn of the whole argument to the effect that with the exaltation of Christ the angelic sway of the old dispensation ceased.

The same thing might be said of the doctrine of the high-priesthood of Christ. If this was a point to make with Gentiles, it is strange that Paul nowhere alludes to it; and
what did the Gentile care about Melchisedec or the relation of Christ's priesthood to his?

It is indeed true that, in the practical warnings of the epistle, nothing is directly said about apostasy to Judaism; but the admonitions are enforced by distinctively Jewish
references, as, for example, the warning against failure to enter into God's rest, which is pointed by the example of the Israelites in failing to enter Canaan. Would a
writer have said to a Gentile convert that, in case of his committing willful sin, there was no expiation for him? But he might properly say to a Jewish Christian who was
tempted to return to Judaism: "If you abandon Christ, and return to Judaism, you have no more sacrifice for sins. Your whole system of Levitical sacrifices is abolished.
It is Christ or nothing."

It is very strongly urged that the warning against departing from the living God (3:12) might very properly be given to Gentiles as against a relapse into heathenism, while
it would be utterly inappropriate to a Jewish Christian, because the living God is common to both Jews and Christians; and a relapse into Judaism could not, therefore,
be a departure from the living God. But the objection overlooks the intent of the whole epistle, which is to show that the living God of the Jewish economy has revealed
himself in the Christian economy, thereby superseding the former. It is the God of the Christian dispensation who is commended to the readers; the living God under a
new and grander manifestation of life. God who spake by the prophets, now speaks by his Son the effulgence of his glory and the very image of his substance To go
back to the old economy of types and shadows, the economy of partial access to God, would be literally to depart from the living God. It would be, practically, to
deny him as a living God by denying all development and expansion in his revelation of his own life, and confining that revelation to the narrow limits of the Mosaic
system, in other words to identify the living God with the dead system. To depart from Christ, the Life, and to seek the God of the Old Testament revelation, would be
to fall back from a living to a dead God.

Again, it is claimed that the words at the beginning of Chapter VI. could not be properly addressed to Jewish Christians: that only a heathen would need to lay such a
foundation on his first acceptance of Christ. On the contrary, all the points here enumerated would have had to be expounded to a Jew on becoming a Christian. See
notes on that passage.

A still more difficult question is the local destination of the epistle. By those who supposed it to be the work of Paul, attempts were made to place this destination within
the circle of Paul's recorded missionary labors; and it was accordingly assigned to almost every place visited or supposed to have been visited by him, - Macedonia,
Corinth, Antioch, Spain, etc.

A plausible hypothesis assigned its destination to Jewish Christians in Alexandria. This was based on the fact that the Muratorian Canon (170-210), while omitting
Hebrews, notes an Epistle to the Alexandrians (Ad Alexandrinos). It was argued that, since the Canon contains a list both of Paul's genuine epistles and of those falsely
ascribed to him, and since Hebrews is not mentioned, the Alexandrian epistle can mean only the Epistle to the Hebrews. It was further urged that Alexandria had, next
to Jerusalem, the largest resident Jewish population in the world, and that at Leontopolis in Egypt was another temple, with the arrangements of which the notices in
Hebrews corresponded more nearly than with those of the Jerusalem temple. 159 Moreover, the Alexandrian character of the phraseology of the epistle was supposed
to point to Alexandrian readers.

But,

(a)We have no positive history of the church in Egypt in apostolic times.

(b)Although there are numerous notices of the epistle by early Alexandrian writers, there is no hint of its having been addressed to their own church.

(c)In the Muratorian Canon the Epistle to the Alexandrians is distinctly stated to be a forgery in the name of Paul.

(d)It cannot be shown that the temple at Leontopolis exercised the same power over the Alexandrian Jews as the temple at Jerusalem did over the Palestinian Jews.
Even in Egypt the Jerusalem temple was recognized as the true center of worship. Moreover, the Christian church at Alexandria was a mixed church.

(e)The furniture of the temple at Jerusalem was more like that of the tabernacle described in Hebrews than that of the Egyptian temple.

A widely-accepted view is that the epistle was addressed to Jewish Christians in Palestine and Jerusalem. Unmixed Jewish-Christian churches were to be found
nowhere else; and only there would there be likely to exist that attachment to the old worship which is assumed in the epistle, while it treats only incidentally of those
rites to which, in the Dispersion, the greatest importance was naturally assigned - ablutions, etc. The claim that the epistle was addressed to Rome involves a mixed
church. The Roman church became more Gentile after Paul's residence in Rome. On the assumption that Jewish Christians were addressed, it is difficult to account for
the Roman destination, unless the letter was intended for a distinct circle of Jewish Christians in Rome, which is not impossible. That the epistle was used by Clement
proves nothing. The phrase ajspa>zontai uJma~v oiJ ajpoav they from Italy salute you might seem to point to Rome as the residence of the parties saluted; but that is
by no means certain. The meaning of the expression must first be settled. It may mean "those in Italy send greeting from Italy," or, "those who are from Italy (whose
home is there, but who are now with me) send greeting to you (whoever may be addressed)." The latter meaning is the more probable; but on that supposition the
words afford no reliable indication of the residence of those addressed. They mean merely that certain Italians in the writer's company greet the writer's correspondents,
who may have been in Palestine, Asia, or Egypt. 160

The Palestinian hypothesis is not free from difficulty. It appears, at first sight, unlikely that the author would have written in Greek to Palestinian Jewish Christians,
whose language was Aramaic, and would have used the Septuagint exclusively in citations from the Old Testament. Nevertheless, Greek was understood and spoken in
Palestine: many Greek-speaking Jews resided in Jerusalem (Acts 6:9), and there were in that city synagogues of the Cyrenians and Alexandrians, in which Greek and
the Septuagint would certainly be used. The Hellenists were numerous and influential enough to carry their point in the matter of ministration to their widows (Acts 6:1
ff.). Finally, it is not impossible that the writer of the epistle was not sufficiently acquainted with Aramaic to write effectively in that language.

The decisive settlement of the date of the epistle is practically given up by critics. The most that can be done is to try and fix approximately the limits within which the
composition was possible. 161 Only one point is definitely fixed. It must have been written before Clement's Epistle to the Corinthians (95). If addressed to Jewish
Christians, or indeed to Gentiles, it is highly probable that it was written before the destruction of Jerusalem (70), since it is most unlikely that the writer would have
omitted an allusion to an event which furnished such a striking confirmation of his teaching. This probability would be strengthened if it could be proved that the Jewish
sacrifices were still being offered at the time when the epistle was composed: but this cannot be conclusively shown. The use of the present tense in Hebrews 8:4 ff.;
Hebrews 9:6, 9; 10:1 ff.; Hebrews 13:10 ff., is not decisive. Attempts to identify the persecution alluded to in 10:2 are the merest guess-work. To refer it to the
Neronian persecution (64) is to assume that it was addressed to Rome, and is, therefore, to beg the question. The reference of Hebrews 10:36 and Hebrews 12:3 to
the persecution
 Copyright       of Domitian Infobase
            (c) 2005-2009,     (95), is utterly
                                          Media without
                                                  Corp.foundation, to say nothing of the fact that it is not certain that those two passages refer to persecution
                                                                                                                                                           Pageat104
                                                                                                                                                                   all. Against
                                                                                                                                                                         / 632 a
date near 95 is the use of the epistle by Clement, unless the Roman address can be proved. Otherwise, some time would be required for it to obtain such currency and
recognition as would account for Clement's familiarity with it. Against a very late date is also the fact that Timothy appears as an active evangelist, which could hardly
have been the case if the letter was written as late as 90. Against a very early date is the admitted fact that a second generation of Christians is addressed; and that the
omitted an allusion to an event which furnished such a striking confirmation of his teaching. This probability would be strengthened if it could be proved that the Jewish
sacrifices were still being offered at the time when the epistle was composed: but this cannot be conclusively shown. The use of the present tense in Hebrews 8:4 ff.;
Hebrews 9:6, 9; 10:1 ff.; Hebrews 13:10 ff., is not decisive. Attempts to identify the persecution alluded to in 10:2 are the merest guess-work. To refer it to the
Neronian persecution (64) is to assume that it was addressed to Rome, and is, therefore, to beg the question. The reference of Hebrews 10:36 and Hebrews 12:3 to
the persecution of Domitian (95), is utterly without foundation, to say nothing of the fact that it is not certain that those two passages refer to persecution at all. Against a
date near 95 is the use of the epistle by Clement, unless the Roman address can be proved. Otherwise, some time would be required for it to obtain such currency and
recognition as would account for Clement's familiarity with it. Against a very late date is also the fact that Timothy appears as an active evangelist, which could hardly
have been the case if the letter was written as late as 90. Against a very early date is the admitted fact that a second generation of Christians is addressed; and that the
references to persecution apparently point to a comparatively distant time. If we are to lay stress on the omission of all reference to the destruction of Jerusalem, as I
think we must do, it seems to me that the epistle was written not far from 67.

There is no reason for disputing the author's acquaintance with the writings of Paul, as there is none for asserting his dependence upon them. There are lexical
resemblances and resemblances in thought and phrasing, but nothing to show that the writer of Hebrews drew upon Paul to any considerable extent. The coincidences
with Galatians which are pointed out are superficial, and may be fairly traced to common Jewish ideas with which both writers were familiar. As to Romans, Ephesians,
and Corinthians, the resemblances are, in a number of cases, due to quotation from the same source; in other cases they occur in warnings from the example of the
Israelites; in others again there is a coincidence of a current phrase, such as "if God permit," which any author might use. In some other instances cited the resemblance
is too remote to be significant.

As to the influence of Philo, we may freely admit the evidences of the writer's Alexandrian training, and the possibility, probability, of his acquaintance with Philo's
writings. 162 The epistle does exhibit certain points of resemblance to Philo, such as similar forms of quotation, similar use of Old Testament passages and narratives,
and statements like those of Philo, such as those respecting the sinlessness of the Logos-Priest, the heavenly home of the patriarchs, and the lo>gov tomeu>v the
dividing word (Hebrews 4:12): but Philo's meaning differs radically from that of the epistle. Our writer's Christology has no affinity with that of Philo. On certain leading
topics, such as the two ages of the world, the mediation of the law by angels, the Sabbath-rest, the heavenly sanctuary, and the heavenly Jerusalem, he exhibits more
affinity with Palestinian than with Alexandrian thought. The most that can be claimed is that the Epistle to the Hebrews returns echoes of Philo, and exhibits formal and
limited resemblances to him. 163

LITERATURE

There is a want of good commentaries in English. The principal ones are:

H. Alford, in his Greek Testament.

B. F. Westcott, The Epistle to the Hebrews, Greek Text with Notes and Essays.

A. B. Bruce, The Epistle to the Hebrews.

English Translations of L >*sand Delitzsch.

F. Rendall, The Epistle to the Hebrews.

G. Milligan, The Epistle to the Hebrews, with Critical Introduction.

In German are:

Fried. Bleek, Der Hebr erklw.

Fr. Delitzsch, Kommentar zum Briefe an die Hebr.

A. Tholuck, Kommentar zum Briefe an die Hebr.

H. A. Ebrard, Kommentar den Hebr.

G. L>*s, in the Meyer series.

W. M. L. De Wette, in Kurzgefasstes exegetisches Handbuch zum Neuen Testament.

B. Weiss, Kritisch-exegetisch Handbuch den Brief an die Hebr. Issued as an alternate of L >*sin Meyer.

On the doctrinal aspects of the epistle:

Ed. Reuss, L'Epitre aus H. Essai d'une Traduction Nouvelle, accompagn d'un Commentaire Thq.

Ed. K. A. Riehm, Der Lehrbegriff des Hebr+a.

Eug. Mx, La Th de l'Epitre aux H.

There may also be noted:

K. Wieseler, Untersuchung den Hebr, namentlich seinen Verfasser und seine Leser.

J. H. R. Biesenthal, Epistola Pauli ad Hebraeos, cum Rabbinico Commentario.

Theo. Zahn, Einteitung in das Neue Testament, 47.

CHAPTER 1

THEME OF THE EPISTLE. - God has given a revelation of salvation in two stages. The first was preparatory and transient, and is completed. The second, the
 Copyrightthrough
revelation (c) 2005-2009,  Infobase
                  Jesus Christ, is final.Media Corp. who have accepted this second revelation are warned against returning to the economy of the first.
                                          The readers                                                                                            Page 105 / 632

1. God. Both stages of the revelation were given by God.
CHAPTER 1

THEME OF THE EPISTLE. - God has given a revelation of salvation in two stages. The first was preparatory and transient, and is completed. The second, the
revelation through Jesus Christ, is final. The readers who have accepted this second revelation are warned against returning to the economy of the first.

1. God. Both stages of the revelation were given by God.

At sundry times (polumerw~v). Rend. in many parts. N.T.o. oLXX, but polumerh>v Wisd. vii. 22. In the first stage of his revelation, God spake, not at once, giving a
complete revelation of his being and will; but in many separate revelations, each of which set forth only a portion of the truth. The truth as a whole never comes to light
in the O.T. It appears fragmentarily, in successive acts, as the periods of the Patriarchs, Moses, the Kingdom, etc. One prophet has one, another element of the truth to
proclaim.

In divers manners (polutropw~v). Rend. in many ways. N.T.o. LXX, 4 Macc. iii. 21. This refers to the difference of the various revelations in contents and form. Not
the different ways in which God imparted his revelations to the prophets, but the different ways in which he spoke by the prophets to the fathers: in one way through
Moses, in another through Elijah, in others through Isaiah, Ezekiel, etc. At the founding of the Old Testament kingdom of God, the character of the revelation was
elementary. Later it was of a character to appeal to a more matured spiritual sense, a deeper understanding and a higher conception of the law. The revelation differed
according to the faithfulness or unfaithfulness of the covenant-people. Comp. Ephesians 3. 10, the many-tinted wisdom of God, which is associated with this passage
by Clement of Alexandria (Strom. 1. 4, 27). "Fitly, therefore, did the apostle call the wisdom of God many-tinted, as showing its power to benefit us in many parts and
in many ways."

Spake (lalh>sav). See on Matthew 28. 18. Often in the Epistle of the announcement of the divine will by men, as Hebrews 7:14; 9:19: by angels, as Hebrews 2:2. by
God himself or Christ, as Hebrews 2:3; 5:5; 12:25. In Paul, almost always of men: once of Christ, 2 Corinthians 13:3: once of the Law, personified, Romans 3:9.

In time past (pa>lai) Better, of old. The time of the Old Testament revelation. It indicates a revelation, not only given, but completed in the past.

Unto the fathers (toi~v patra>sin). Thus absolutely, John 7:22; Romans 9:5; 15:8. More commonly with your or our.

By the prophets (ejn toi~v profh>taiv). Rend. "in the prophets," which does not mean in the collection of prophetic writings, as John 6:45; Acts 13:40 but rather in the
prophets themselves as the vessels of divine inspiration. God spake in them and from them. Thus Philo; "The prophet is an interpreter, echoing from within (e]ndoqen)
the sayings of God" (De Praemiis et Poenis, 9)

2. In these last times (ejp'). Lit. at the last of these days. The exact phrase only here; but comp 1 Peter 5:20 and Jude 1:18. LXX, ejp' ejsca>tou tw~n hJmerw~n at the
last of the days, Numbers 24:14; Deuteronomy 4:30; Jeremiah 23:20; 25:18; Daniel 10:14. The writer conceives the history of the world in its relation to divine
revelation as falling into two great periods. The first he calls aiJ hJme>rai au=tai these days (Hebrews 1:2), and oj kairov the present season (Hebrews 9:9). The
second he describes as kairosewv the season of reformation (Hebrews 9:10), which is oj kairollwn the season to come: comp. hJ oijkoume>nh hJ me>llousa the world
to come (Hebrews 2:5); me>llwn aijw>n the age to come (Hebrews 6:5); po>liv hJ me>llousa the city to come (Hebrews 12:14). The first period is the period of the
old covenant; the second that of the new covenant. The second period does not begin with Christ's first appearing. His appearing and public ministry are at the end of
the first period but still within it. The dividing-point between the two periods is the sunte>leia tou~ aijw~nov the consummation of the age, mentioned in Hebrews 9:26.
This does not mean the same thing as at the last of these days (Hebrews 1:2), which is the end of the first period denoted by these days, but the conclusion of the first
and the beginning of the second period, at which Christ appeared to put away sin by the sacrifice of himself. This is the end of the kairov the present season: this is the
limit of the validity of the old sacrificial offerings: this is the inauguration of the time of reformation. The phrase ejp' ejsca>tou tw~n hJmerw~n tou>twn therefore
signifies, in the last days of the first period, when Christ was speaking on earth, and before his crucifixion, which marked the beginning of the second period, the better
age of the new covenant.

Hath spoken unto us (ejla>lhsen hJmi~n). Rend. spake, referring to the time of Christ's teaching in the flesh. To us God spake as to the fathers of old.

By his son (ejn uiJw~|). Lit. in a son. Note the absence of the article. Attention is directed, not to Christ's divine personality, but to his filial relation. While the former
revelation was given through a definite class, the prophets, the new revelation is given through one who is a son as distinguished from a prophet. He belongs to another
category. The revelation was a son-revelation. See Hebrews 2:10-18. Christ's high priesthood is the central fact of the epistle, and his sonship is bound up with his
priesthood. See Hebrews 5:5. For a similar use of uiJo>v son without the article, applied to Christ, see Hebrews 3:6; 5:8; 7:28.

Whom he hath appointed heir of all things (o{n e]qhken klhrono>mon pa>ntwn). For e]qhken appointed, see on John 15:16. For klhrono>mov heir, see on
inheritance, l Peter 1:4; and comp. on Christ as heir, Mark 12:1-12. God eternally predestined the Son to be the possessor and sovereign of all things. Comp. Psalms
89:28. Heirship goes with sonship. See Romans 8:17; Galatians 4:7. Christ attained the messianic lordship through incarnation. Something was acquired as the result of
his incarnation which he did not possess before it, and could not have possessed without it. Equality with God was his birthright, but out of his human life, death, and
resurrection came a type of sovereignty which could pertain to him only through his triumph over human sin in the flesh (see ver. 3), through his identification with men
as their brother. Messianic lordship could not pertain to his preincarnate state: it is a matter of function, not of inherent power and majesty. He was essentially Son of
God; he must become Son of man.

By whom also he made the worlds (di' ou= kaihsen tou). Dia commonly expresses secondary agency, but, in some instances, it is used of God's direct agency. See 1
Corinthians 1:1; 2 Corinthians 1:1; Galatians 4:7. Christ is here represented as a mediate agency in creation. The phrase is, clearly, colored by the Alexandrian
conception, but differs from it in that Christ is not represented as a mere instrument, a passive tool, but rather as a cooperating agent. "Every being, to reach existence,
must have passed through the thought and will of the Logos" (Godet); yet "the Son can do nothing of himself but what he seeth the Father doing" (John 5:19). With this
passage Colossians 1:16 should be studied. There it is said that all things, collectively (tanta), were created in him (ejn aujtw~|) and through him (di' aujtou~ as here).
The former expression enlarges and completes the latter. Di' aujtou~ represents Christ as the mediate instrument. jEn aujtw~| indicates that "all the laws and purposes
which guide the creation and government of the universe reside in him, the Eternal Word, as their meeting-point." 164 Comp. John 1:3; 1 Corinthians 8:6. For tou~v
aijw~nav the worlds, see additional note on 2 Thessalonians 1:9. Rend. for by whom also he made, by whom he also made. The emphasis is on made, not on worlds:
on the fact of creation, not on what was created. In the writer's thought heirship goes with creation. Christ is heir of what he made, and because he made it. As
pa>ntwn, in the preceding clause, regards all things taken singly, aijw~nav regards them in cycles. jAiw~nas does not mean times, as if representing the Son as the
creator of all time and times, but creation unfolded in time through successive aeons. All that, in successive periods of time, has come to pass, has come to pass through
him. Comp. 1 Corinthians 10:11; Ephesians 3:21; Hebrews 9:26; 1 Timothy 1:17; LXX, Tob. xiii. 6, 10; Ecclesiastes 3:11. See also Clement of Rome, Ad Corinth.
35,oJ dhmiourgonwn the Creator and Father of the ages. Besides this expression, the writer speaks of the world as ko>smov (4:3; 10:5); hJ oijkoume>nh (1:6), and
tanta (1:3).

3. Being (w}n). Representing absolute being. See on John 1:1. Christ's absolute being is exhibited in two aspects, which follow:

The  brightness
 Copyright       of his glory (ajpau>gasma
             (c) 2005-2009,    Infobase Mediath~v  do>xhv aujtou~). Of God's glory. For brightness rend. effulgence. jApau>gasma, N.T.o. LXX, only Wisd. vii. 26.
                                                 Corp.                                                                                                     Page 106 / 632
oClass. It is an Alexandrian word, and occurs in Philo. 165 Interpretation is divided between effulgence and reflection. 166 Effulgence or outraying accords better with
the thought of the passage; for the writer is treating of the preincarnate Son; and, as Alford justly remarks, "the Son of God is, in this his essential majesty, the
expression and the sole expression of the divine light; not, as in his incarnation, its reflection." The consensus of the Greek fathers to this effect is of great weight. The
3. Being (w}n). Representing absolute being. See on John 1:1. Christ's absolute being is exhibited in two aspects, which follow:

The brightness of his glory (ajpau>gasma th~v do>xhv aujtou~). Of God's glory. For brightness rend. effulgence. jApau>gasma, N.T.o. LXX, only Wisd. vii. 26.
oClass. It is an Alexandrian word, and occurs in Philo. 165 Interpretation is divided between effulgence and reflection. 166 Effulgence or outraying accords better with
the thought of the passage; for the writer is treating of the preincarnate Son; and, as Alford justly remarks, "the Son of God is, in this his essential majesty, the
expression and the sole expression of the divine light; not, as in his incarnation, its reflection." The consensus of the Greek fathers to this effect is of great weight. The
meaning then is, that the Son is the outraying of the divine glory, exhibiting in himself the glory and majesty of the divine Being. "God lets his glory issue from himself, so
that there arises thereby a light-being like himself" (Weiss). Do>xa glory is the expression of the divine attributes collectively. It is the unfolded fullness of the divine
perfections, differing from morfhform of God (Philippians 2:6), in that morfhis the immediate, proper, personal investiture of the divine essence. Do>xa is attached to
deity. morfhis identified with the inmost being of deity Do>xa is used of various visible displays of divine light and splendor, as Exodus 24:17; Deuteronomy 5:24;
Exodus 40:34; Numbers 14:10, 15; 19:42; Ezekiel 10:4; 43:4. 5; 50:28, in 23; Leviticus 9:23 etc. We come nearer to the sense of the word in this passage in the story
of Moses's vision of the divine glory, Exodus 33:18-23; 34:5, 7.

The express image of his person (carakthsewv aujtou~) Rend the very image (or impress) of his substance The primary sense of uJpo>stasiv substance is something
which stands underneath; foundation, ground of hope or confidence, and so assurance itself. In a philosophical sense, substantial nature; the real nature of anything
which underlies and supports its outward form and properties. In N.T., 2 Corinthians 9:4, 11, 17Hebrews 3:14; 11:1 signifying in every instance ground of confidence
or confidence In LXX, it represents fifteen different words, and, in some cases, it is hard to understand its meaning notably 1 Samuel 13:21 In Ruth 1:12Psalms
37:8Ezekiel 19:5 it means ground of hope. in Judges 6:4 Wisd. xvi. 21, sustenance in Psalms 38:5; 136:15, the substance or material of the human frame: in 1 Samuel
13:23; Ezekiel 26:11an outpost or garrison: in Deuteronomy 11:6; Job 22:20, possessions. The theological sense, person, is later than the apostolic age. Here,
substantial nature, essence. Carakth from cara>ssein to engrave or inscribe, originally a graving-tool; also the die on which a device is cut. It seems to have lost that
meaning, and always signifies the impression made by the die or graver. Hence, mark, stamp, as the image on a coin (so often) which indicates its nature and value, or
the device impressed by a signet. N.T.o. LXX, Leviticus 13:28; 2 Macc. iv. 10; 4 Macc. xv. 4. The kindred ca>ragma mark, Acts 17:29; Revelation 13:16, 17. Here
the essential being of God is conceived as setting its distinctive stamp upon Christ, coming into definite and characteristic expression in his person, so that the Son bears
the exact impress of the divine nature and character.

And upholding all things (fe>rwn te tanta). Rend. maintaining. Upholding conveys too much the idea of the passive support of a burden. "The Son is not an Atlas,
sustaining the dead weight of the world" (quoted by Westcott). Neither is the sense that of ruling or guiding, as Philo (De Cherub. 11), who describes the divine word
as "the steersman and pilot of the all." It implies sustaining, but also movement. It deals with a burden, not as a dead weight, but as in continual movement; as Weiss
puts it, "with the all in all its changes and transformations throughout the aeons." It is concerned, not only with sustaining the weight of the universe, but also with
maintaining its coherence and carrying on its development. What is said of God, Colossians 1:17 is here said or implied of Christ: tanta ejn aujtw~| sune>sthken all
things (collectively, the universe) consist or maintain their coherence in him. So the Logos is called by Philo the bond (desmo) of the universe; but the maintenance of the
coherence implies the guidance and propulsion of all the parts to a definite end. All things (tanta) collectively considered; the universe; all things in their unity. See
Hebrews 2:10; Romans 8:32; 11:36; 1 Corinthians 8:6; Ephesians 1:10; Colossians 1:16.

By the word of his power (tw~| rJh>mati th~v duna>mewv aujtou~). The phrase N.T.o., but comp Luke 1:37. and see note. The word is that in which the Son's
power manifests itself. jAutou~ his refers to Christ. Nothing in the context suggests any other reference. The world was called into being by the word of God (Hebrews
11. 3), and is maintained by him who is "the very image of God's substance."

When he had by himself purged our sins (kaqarismomenov). Omit by himself; 167 yet a similar thought is implied in the middle voice, poihsa>menov, which indicates
that the work of purification was done by Christ personally, and was not something which he caused to be done by some other agent. Purged, lit. having made
purification The phrase N.T.o LXX, Job 7:21. Kaqarismo>v purification occurs in Mark, Luke John, 2nd Peter, oP., and only here in Hebrews. The verb kaqari>zein
to purify is not often used in N.T of cleansing from sin. See 2 Corinthians 7:1; 1 John 1:7, 9 Of cleansing the conscience, Hebrews 9:14. Of cleansing meats and
vessels, Matthew 23:25, 26Mark 7:19Acts 10:15; 11:9. Of cleansing the heart, Acts 15:9. The meaning here is cleansing of sins. In the phrase "to cleanse from sin,"
always with ajpofrom. In carrying on all things toward their destined end of conformity to the divine archetype, the Son must confront and deal with the fact of sin,
which had thrown the world into disorder, and drawn it out of God's order. In the thought of making purification of sins is already foreshadowed the work of Christ as
high priest, which plays so prominent a part in the epistle.

Sat down on the right hand of the majesty on high (ejka>qisen ejn dexia~| th~v megalwsu>nhv ejn uJyhloi~v) Comp. Psalms 110:1; Hebrews 8:1; 10:12; 12:2;
Ephesians 1:20; Revelation 3:21. The verb denotes a solemn, formal act; the assumption of a position of dignity and authority The reference is to Christ's ascension. In
his exalted state he will still be bearing on all things toward their consummation, still dealing with sin as the great high priest in the heavenly sanctuary. This is elaborated
later. See Hebrews 8; 9:12 ff. Megalwsu>nh majesty, only here, Hebrews 8:1; Jude 1:25. Quite often in LXX. There is suggested, not a contrast with his humiliation,
but his resumption of his original dignity, described in the former part of this verse. jEn uJyhloi~v, lit. in the high places. Const. with sat down, not with majesty. The
phrase N.T.o. LXX, Psalms 92:4; 112:5. jEn toi~v uJyi>stoiv in the highest (places), in the Gospels, and only in doxologies. See Matthew 21:9; Mark 11:10; Luke
2:14. jEn toi~v ejpourani>oiv in the heavenly (places), only in Ephesians See 1:3, 20; 2:6; 3:10; 6:12.

4. The detailed development of the argument is now introduced. The point is to show the superiority of the agent of the new dispensation to the agents of the old - the
angels and Moses. Christ's superiority to the angels is first discussed.

Being made so much better than the angels (tosou>tw| krei>ttwn geno>menov tw~n ajgge>lwn). The informal and abrupt introduction of this topic goes to show that
the writer was addressing Jewish Christians, who were familiar with the prominent part ascribed to angels in the O.T. economy, especially in the giving of the law. See
on Galatians 3:9. For being made, rend. having become; which is to be taken in close connection with sat down, etc., and in contrast with w}n being, ver. 3. It is not
denied that the Son was essentially and eternally superior to the angels; but his glorification was conditioned upon his fulfillment of the requirements of his human state,
and it is this that is emphasized. After having passed through the experience described in Philippians 2:6-8 he sat down on the right hand of the divine majesty as
messianic sovereign, and so became or proved to be what in reality he was from eternity, superior to the angels. Tosou>tw| o[sw| so much - as. Never used by Paul.
Krei>ttwn better, superior, rare in Paul, and always neuter and adverbial. In Hebrews thirteen times. See also 1 Peter 3:17; 2 Peter 2:21. Often in LXX. It does not
indicate here moral excellence, but dignity and power. He became superior to the angels, resuming his preincarnate dignity, as he had been, for a brief period, less or
lower than the angels (Hebrews 2:7). The superiority of Messiah to the angels was affirmed in rabbinical writings.

He hath by inheritance obtained (keklhrono>mhken). More neatly, as Rev., hath inherited, as a son. See ver. 2, and comp. Romans 8:17. For the verb, see on Acts
13:19 and 1 Peter 1:4.

More excellent (diaforw>teron). Dia>forov only once outside of Hebrews, Romans 12:6. The comparative only in Hebrews. In the sense of more excellent, only in
later writers. Its earlier sense is different. The idea of difference is that which radically distinguishes it from krei>ttwn better. Here it presents the comparative of a
comparative conception. The Son's name differs from that of the angels, and is more different for good.

Than they (par' aujtou). Lit. beside or in comparison with them. Para, indicating comparison, occurs a few times in Luke, as 3:13; 13:2; 18:4. In Hebrews always to
mark comparison,
Copyright          except 11:11,
           (c) 2005-2009,          12. Media Corp.
                              Infobase                                                                                                             Page 107 / 632
5. The writer proceeds to establish the superiority of the Son to the angels by O.T. testimony. It is a mode of argument which does not appeal strongly to us. Dr. Bruce
suggests that there are evidences that the writer himself developed it perfunctorily and without much interest in it. The seven following quotations are intended to show
comparative conception. The Son's name differs from that of the angels, and is more different for good.

Than they (par' aujtou). Lit. beside or in comparison with them. Para, indicating comparison, occurs a few times in Luke, as 3:13; 13:2; 18:4. In Hebrews always to
mark comparison, except 11:11, 12.

5. The writer proceeds to establish the superiority of the Son to the angels by O.T. testimony. It is a mode of argument which does not appeal strongly to us. Dr. Bruce
suggests that there are evidences that the writer himself developed it perfunctorily and without much interest in it. The seven following quotations are intended to show
the surpassing excellence of Christ's name as set forth in Scripture. The quotations present difficulty in that they appear, in great part, to be used in a sense and with an
application different from those which they originally had. All that can be said is, that the writer takes these passages as messianic, and applies them accordingly; and
that we must distinguish between the doctrine and the method of argumentation peculiar to the time and people. Certain passages in Paul are open to the same
objection, as Galatians 3:16; 4:22-25.

To which (ti>ni). Note the author's characteristic use of the question to express denial. Comp. ver. Hebrews 1:14; 2:3; 3:17; 7:11; 12:7.

First quotation from Psalms 2:7. The Psalm is addressed as a congratulatory ode to a king of Judah, declaring his coming triumph over the surrounding nations, and
calling on them to render homage to the God of Israel. The king is called Son of Jahveh, and is said to be "begotten" on the day on which he is publicly recognized as
king. Words of the same Psalm are quoted Acts 4:25 and these words Acts 13:33.

Thou art my Son. Note the emphatic position of uiJo>v son. See on ver. 4. In the O.T. son is applied to angels collectively, but never individually. See Psalms 29:1;
89:6. Similarly, son is applied to the chosen nation, Exodus 4:22; Hosea 11:1 but to no individual of the nation.

Have I begotten (gege>nnhka). Recognized thee publicly as sovereign; established thee in an official sonship-relation. This official installation appears to have its N.T.
counterpart in the resurrection of Christ. In Acts 13:33 this is distinctly asserted; and in Romans 1:4 Paul says that Christ was "powerfully declared" to be the Son of
God by the resurrection from the dead. Comp. Colossians 1:18; Revelation 1:5. 168

Second quotation, 2 Samuel 7:14. The reference is to Solomon. David proposes to build a temple. Nathan tells him that this shall be done by Solomon, whom Jahveh
will adopt as his son. In 2 Corinthians 6:18 Paul applies the passage to followers of the Messiah, understanding the original as referring to all the spiritual children of
David.

A father - a son (eijv pate>ra_eijv uiJo>n). Lit. for or as a father - son. This usage of eijv mostly in O.T. citations or established formulas. See Matthew 19:5; Luke
2:34; Acts 19:27; 1 Corinthians 4:3.

6. Third quotation, marking the relation of angels to the Son.

And again, when he bringeth in, etc. (o[tan delin eijsaga>gh|). Const. again with bringe th in. "When he a second time bringeth the first-begotten into the world."
Referring to the second coming of Christ. Others explain again as introducing a new citation as in ver. 5; but this would require the reading pa>lin deand again, when. In
Hebrews, pa>lin, when joined to a verb, always means a second time. See 5:12; 6:1, 2. It will be observed that in this verse, and in 5:7, 8, God is conceived as spoken
of rather than as speaking; the subject of le>gei saith being indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the
inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of
God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, "God
saith, said, spake, testifieth," or the like. See Hebrews 2:11, 13; 3:7; 4:4, 7; 7:21; 10:5, 8, 15, 30. Comp. with these Romans 1:17; 2:24; 4:17; 7:7; 9:13; 10:5, 16, 20,
21; 11:2. %Otan eijsaga>gh| whenever he shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp.
John 16:4; Acts 24:22. This use of o[tan with the aorist subjunctive never describes an event or series of events as completed in the past.

The first-begotten (totokon). Mostly in Paul and Hebrews. Comp. Romans 8:29; Colossians 1:15, 18; Revelation 1:5. Monogenh>v only-begotten (John 1:14, 18;
3:16, 18; 1 John 4:9 never by Paul) describes the unique relation of the Son to the Father in his divine nature: prwot>tokov first-begotten describes the relation of the
risen Christ in his glorified humanity to man. The comparison implied in the word is not limited to angels. He is the first-born in relation to the creation, the dead, the new
manhood, etc. See Colossians 1:15, 18. The rabbinical writers applied the title first-born even to God. Philo (De Confus. Ling. 14) speaks of the Logos as
prwto>gonov or presbu>tatov the first-born or eldest son.

And let all the angels of God worship him (kaitwsan aujtw~| pa>ntev a]ggeloi qeou~). Proskunei~n to worship mostly in the Gospels, Acts, and Apocrypha. In Paul
only 1 Corinthians 14:25. Very often in LXX. Originally, to kiss the hand to: thence, to do homage to. Not necessarily of an act of religious reverence (see Matthew
9:18; 20:20), but often in N.T. in that sense. Usually translated worship, whether a religious sense is intended or not: see on Acts 10:25. The quotation is not found in
the Hebrew of the O.T., but is cited literally from LXX, Deuteronomy 32:43. It appears substantially in Psalms 96:7. For the writer of Hebrews the LXX was
Scripture, and is quoted throughout without regard to its correspondence with the Hebrew.

7. Fourth quotation, Psalms 103:4 varies slightly from LXX in substituting a flame of fire for flaming fire.

Who maketh his angels spirits (oJ poiw~n toulouv aujtou~ pneu>mata). For spirits rend. winds 169 This meaning is supported by the context of the Psalm, and by John
3:8. Pneu~ma often in this sense in Class. In LXX, 1 Kings 18:45; 19:11; 2 Kings 3:17; Job 1:19. Of breath in N.T., 2 Thessalonians 2:8; Revelation 11:11. In
Hebrew, spirit and wind are synonymous. The thought is according to the rabbinical idea of the variableness of the angelic nature. Angels were supposed to live only as
they ministered. Thus it was said: "God does with his angels whatever he will. When he wishes he makes them sitting: sometimes he makes them standing: sometimes he
makes them winds, sometimes fire." "The subjection of the angels is such that they must submit even to be changed into elements." "The angel said to Manoah, 'I know
not to the image of what I am made; for God changes us each hour: wherefore then dost thou ask my name? Sometimes he makes us fire, sometimes wind."' The
emphasis, therefore, is not on the fact that the angels are merely servants, but that their being is such that they are only what God makes them according to the needs of
their service, and are, therefore, changeable, in contrast with the Son, who is ruler and unchangeable. There would be no pertinency in the statement that God makes
his angels spirits, which goes without saying. The Rabbis conceived the angels as perishable. One of them is cited as saying, "Day by day the angels of service are
created out of the fire. stream, and sing a song, and disappear, as is said in Lamentations 3:23'they are new every morning.'" For leitourgouministers, see on
ministration, Luke 1:23 and ministered, Acts 13:2.

8. Fifth quotation, Psalms 45:7, 8. A nuptial ode addressed to an Israelitish king. The general sense is that the Messiah's kingdom is eternal and righteously
administered.

Thy throne, O God (oJ qro>nov sou oJ qeo). I retain the vocative, although the translation of the Hebrew is doubtful. The following renderings have been proposed:
"thy throne (which is a throne) of God": "thy throne is (a throne) of God": "God is thy throne." Some suspect that the Hebrew text is defective.

Forever and ever (eijv to). Lit. unto the aeon of the aeon. 170 See additional note on 2 Thessalonians 1:9.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 108 / 632
A sceptre of righteousness (hJ rJa>bdov th~v eujqu>thtov). Rend. the sceptre. The phrase N.T.o. oLXX. jEuqu>thv, lit. straightness, N.T.o. It occurs in LXX.
"thy throne (which is a throne) of God": "thy throne is (a throne) of God": "God is thy throne." Some suspect that the Hebrew text is defective.

Forever and ever (eijv to). Lit. unto the aeon of the aeon. 170 See additional note on 2 Thessalonians 1:9.

A sceptre of righteousness (hJ rJa>bdov th~v eujqu>thtov). Rend. the sceptre. The phrase N.T.o. oLXX. jEuqu>thv, lit. straightness, N.T.o. It occurs in LXX.

9. Iniquity (ajnomi>an). Lit. lawlessness.

Hath anointed (e]crisen). See on Christ, Matthew 1:1. The ideas of the royal and the festive unction are combined. The thought includes the royal anointing and the
fullness of blessing and festivity which attend the enthronement.

Oil of gladness (e]laion ajgallia>sewv). The phrase N.T.o. oLXX. jAgalli>asiv exultant joy. Comp. Luke 1:44; Acts 2:46 and the verb ajgallia~sqai, Matthew 5:12;
Luke 10:21 etc. The noun only here in Hebrews, and the verb does not occur.

Fellows (meto>couv). With exception of Luke 5:7 only in Hebrews. Lit. partakers. In the Psalm it is applied to other kings: here to angels.

10. Sixth quotation (10-12), exhibiting the superior dignity of the Son as creator in contrast with the creature. Psalms 101: 26-28. The Psalm declares the eternity of
Jahveh.

And - in the beginning (kai' ajrca>v). And connects what follows with unto the Son he saith, etc., ver. 8. Kat' ajrcain the beginning, N.T.o. Often in Class., LXX only
Psalms 18: 152. The more usual formula is ejn ajrch~| or ajp' ajrch~v.

Hast laid the foundation (ejqemeli>wsav). Only here in Hebrews. In Paul, Ephesians 3:18; Colossians 1:23.

11. They (aujtoi). The heavens: not heaven and earth.

Remainest (diame>neiv). Note the present tense: not shalt remain. Permanency is the characteristic of God in the absolute and eternal present.

12. Vesture (peribo>laion). Only here and 1 Corinthians 11:5. From periba>llein to throw around: a wrapper, mantle.

Shalt thou fold them up (eJli>xeiv aujtou>v). Rather, roll them up. A scribal error for ajlla>xeiv shalt change. After these words the LXX repeats wJv iJma>tion as a
garment from ver. 11.

Shall not fail (oujk ejklei>yousin). Shall not be ended. With this exception the verb only in Luke's Gospel. See Luke 16:9; 22:32; 23:45. Very frequent in LXX.

13. Seventh quotation, Psalms 109. No one of the angels was ever enthroned at God's right hand.

Sit (ka>qou). Or be sitting, as distinguished from ejka>qisen, ver. 3, which marked the act of assuming the place.

On my right hand (ejk dexiw~n mou~). Lit. "from my right hand." The usual formula is ejn dexi>a|. The genitive indicates moving from the right hand and taking the seat.
The meaning is, "be associated with me in my royal dignity." Comp. Daniel 7:13, 14 and the combination of the Psalm and Daniel in Christ's words, Mark 14:62.
Comp. also Matthew 24:30; Acts 2:34; 1 Corinthians 15:25; 1 Peter 3:22.

14. Ministering spirits (leitourgikamata). Summing up the function of the angels as compared with Christ. Christ's is the highest dignity. He is co-ruler with God. The
angels are servants appointed for service to God for the sake of (dia) the heirs of redemption. Leitourgikaministering, N.T.o. See on ministers, ver. 7.

CHAPTER 2

The opening words of this chapter illustrate the writers habit of introducing his practical exhortations into the body of his argument, unlike Paul, who defers them until
the end. Comp. Hebrews 3. 7-19; 5:11.

1. Therefore (dia). Because you have received a revelation superior to that of the old dispensation, and given to you through one who is superior to the angels.

To give the more earnest heed (perissote>rwv prose>xein). Lit. to give heed more abundantly. Prose>cein to give heed, lit. to hold (the mind) to. oP. The full phrase in
Job 7:17. Mostly in Luke, Acts, and the Pastorals. See on 1 Timothy 1:4. Perissote>rwv more abundantly, in Hebrews only here and 13:19: elsewhere only in Paul.

To the things which we have heard (toi~v ajkousqei~sin). Lit. to the things which were heard, that is, from the messengers of the gospel. Comp. the phrase oJ lo>gov
th~v ajkoh~v the word of hearing, Hebrews 4:2; 1 Thessalonians 2:13. jEuagge>lion gospel does not occur in the Epistle, and eujaggeli>zesqai to proclaim good
tidings, only twice.

We should let them slip (pararuw~men). Rend. should drift past them. N.T.o. From paraby and rJei~n to flow. Of the snow slipping off from the soldiers' bodies, Xen.
Anab. iv. 4, 11: of a ring slipping from the finger, Plut. Amat. 754: see also LXX, Proverbs 3:21 and Symmachus's rendering of Proverbs 4:21"let not my words flow
past (pararruhsa>twsan) before thine eyes." The idea is in sharp contrast with giving earnest heed. Lapse from truth and goodness is more often the result of inattention
than of design. Drifting is a mark of death: giving heed, of life. The log drifts with the tide: the ship breasts the adverse waves, because some one is giving earnest heed.

2. The word spoken by angels (oJ di ajgge>llwn lalhqeigov). The Mosaic legislation which was conveyed through the mediation of angels. Comp. Deuteronomy 33:2;
Acts 7:38, 53; Galatians 3:19 on which see note. The agency of angels indicates the limitations of the legal dispensation; its character as a dispensation of the flesh.
Hence its importance in this discussion. The abolition of the old limitations is the emancipation of man from subordination to the angels. The O.T. is made to furnish
proof that such subordination is inconsistent with man's ultimate destiny to sovereignty over all creation.

Was steadfast (ejge>neto be>baiov). Rend. proved sure: realized itself in the event as securely founded in the divine holiness, and eternal in its principles and
obligations. Comp. Matthew 5:18.

Transgression and disobedience (para>basiv kai). Para>basiv is a stepping over the line; the violation of a positive divine enactment. See on Romans 2:23.
Parakohonly in Paul and Hebrews, is a disobedience which results from neglecting to hear; from letting things drift by. It is noticeable how often in O.T. obedience is
described as hearing, and disobedience as refusing to hear. See Exodus 15:26; 19:5, 8; 23:22; Joshua 1:18; Isaiah 28:12; 30:9; Jeremiah 11:10; 32:23; 35:16. Comp.
Acts 7:57. (c) 2005-2009, Infobase Media Corp.
 Copyright                                                                                                                                           Page 109 / 632
A just recompense of reward (e]ndikon misqatodosi>an). &Endikos just, only here and Romans 3:8. oLXX, quite frequent in Class., but mainly in poetry. The meaning
is substantially the same as di>kaiov as it appears in the familiar phrase di>kaio>v eijmiwith the infinitive: thus, di>kaio>v eijmi kola>zein I am right to punish, that is, I
Transgression and disobedience (para>basiv kai). Para>basiv is a stepping over the line; the violation of a positive divine enactment. See on Romans 2:23.
Parakohonly in Paul and Hebrews, is a disobedience which results from neglecting to hear; from letting things drift by. It is noticeable how often in O.T. obedience is
described as hearing, and disobedience as refusing to hear. See Exodus 15:26; 19:5, 8; 23:22; Joshua 1:18; Isaiah 28:12; 30:9; Jeremiah 11:10; 32:23; 35:16. Comp.
Acts 7:57.

A just recompense of reward (e]ndikon misqatodosi>an). &Endikos just, only here and Romans 3:8. oLXX, quite frequent in Class., but mainly in poetry. The meaning
is substantially the same as di>kaiov as it appears in the familiar phrase di>kaio>v eijmiwith the infinitive: thus, di>kaio>v eijmi kola>zein I am right to punish, that is, I
have a right, etc., right or justice being regarded as working within a definite circle. Misqapodosi>a recompense only in Hebrews. Comp. 10:35; 11:26. oLXX,
oClass., where the word is, misqodosi>a. From misqo>v wages and ajpodido>nai to pay off or discharge. The reference is, primarily, to the punishments suffered by
the Israelites in the wilderness. Comp. Hebrews 3:16; 10:28 1 Corinthians 10:5, 6.

3. How shall we escape (pw~v hJmei~v ejkfeuxo>meqa). The rhetorical question expressing denial. We is emphatic. We, to whom God has spoken by his Son, and
who, therefore, have so much the more reason for giving heed. jEkfeuxo>meqa lit. flee out from. The English escape conveys the same idea, but. contains a picture
which is not in the Greek word, namely, to slip out of one's cape, ex cappa, and so get away. Comp. French . In Italian we have scappare "to escape," and also
incappare "to fall into a snare," and incappuciare "to wrap up in a hood or cape; to mask."

If we neglect (ajmelh>santev). Lit. having neglected. Rare in N.T., oP. Comp. Matthew 22:5; 1 Timothy 4:14. The thought falls in with drift past, ver. 1.

Salvation (swthri>an). Characterizing the new dispensation, as the word (ver. 2) characterizes the old. Not the teaching or word of salvation, but the salvation itself
which is the gift of the gospel, to be obtained by purification from sin through the agency of the Son (Hebrews 1:3).

Which (h[tiv) Explanatory. A salvation which may be described as one which was first spoken by the Lord, etc.

At the first began to be spoken (ajrch). Lit. having taken beginning to be spoken. Rend. which, having at the first been spoken. The phrase N.T.o.

By the Lord (diaou). Const. withajrch, not with lalei~sqai. It is the beginning, not the speaking which is emphasized.

Was confirmed (ejbebaiw>qh). It was sure (be>baiov) even as was the word spoken by angels (ver. 2), and it was confirmed, proved to be real, by the testimony of
ear-witnesses.

By them that heard (uJpontwn). We heard it (ver. 1) from those who heard, the immediate followers of the Lord. The writer thus puts himself in the second generation
of Christians. They are not said to have heard the gospel directly from the Lord. Paul, on the other hand, claims that he received the gospel directly from Christ
(Galatians 1:11).

4. God also bearing them witness (sunepimarturou~ntov tou~ qeou~). The verb N.T.o: su>n along with other witnesses: ejpigiving additional testimony: marturei~n to
bear witness.

With signs and wonders (shmei>oiv te kairasin). A very common combination in N.T. See Matthew 24:24; Mark 13:22; John 4:48; Acts 2:43; 2 Corinthians 12:11
etc. See on Matthew 24:24.

Divers miracles (poiki>laiv duna>mesin). Rend. powers. No doubt these include miracles, see Acts 2:22; 2 Corinthians 12:12; but powers signifies, not the miraculous
manifestations, as signs and wonders, but the miraculous energies of God as displayed in his various forms of witness.

Gifts (merismoi~v). Rend. distributions or impartations.

Of the Holy Ghost. The genitive is objective: distributions of the one gift of the Holy Spirit in different measure and in different ways. Comp. 1 Corinthians 12:4-11.

According to his will (katalhsin). Qe>lhsiv willing: his act of will. N.T.o. Const. with distributions. The Spirit was imparted and distributed as God willed. The hortatory
digression ends here. The subject of the Son's superiority to the angels is resumed.

5. The writer's object is to show that the salvation, the new order of things inaugurated by Christ, is in pursuance of the original purpose of creation, to wit, that
universal dominion was to pertain to man, and not to angels. The great salvation means lordship of the world to be. This purpose is carried out in Christ, who, in
becoming man, became temporarily subject to the earthly dispensation of which angels were the administrators. This was in order that he might acquire universal
lordship as man. Being now exalted above angels, he does away with the angelic administration, and, in the world to come, will carry humanity with him to the position
of universal lordship. This thought is developed by means of Psalms 8. Having set Christ above the angels, the writer must reconcile that claim with the historical fact of
Christ's humiliation in his incarnate state. The Psalm presents a paradox in the antithesis of lower than the angels and all things under his feet. From the Psalm is drawn
the statement of a temporary subordination of Christ to angels, followed by his permanent exaltation over them.

Hath - put in subjection (uJpe>taxen). The word suggests an economy; not merely subjecting the angels, but arranging or marshaling them under a new order. See 1
Corinthians 15:27, 28; Ephesians 1:22; Philippians 3:21.

The world to come (thnhn thllousan). See on Hebrews 1:2. For hJ oijkoume>nh the inhabited (land or country) see on Luke 2:1. The world to come means the new
order of things inaugurated by the sacrifice of Christ.

6. In a certain place (pou>). Only here and Hebrews 4:4 signifying indefinite quotation. It does not mean that the writer is ignorant of the author or of the place, but
assumes that the readers know it, and that it is a matter of no moment who said it or where it is written.

Testified (diemartura>to). Mostly in Luke and Acts. Only here in Hebrews. In Paul only in 1st Thessalonians. See on 1 Thessalonians 2:12. It implies a solemn, earnest
testimony.

What is man. The Hebrew interrogation, mah, what, what kind of, implies "how small or insignificant" compared with the array of the heavenly bodies; not "how great is
man."

The son of man. Hebrew son of Adam, with a reference to his earthly nature as formed out of the dust. Very often in Ezekiel as a form of address to the prophet, LXX,
uiJepou son of man. The direct reference of these words cannot be to the Messiah, yet one is reminded that the Son of man was Christ's own title for himself.

Visitest (ejpiske>pth|).
 Copyright               The primary
             (c) 2005-2009,   Infobasesense of the
                                        Media      verb is to look upon; hence, to look after or inspect; to visit in order to inspect or help. Similarly the
                                                Corp.                                                                                                         Latin110
                                                                                                                                                           Page    visere/ means
                                                                                                                                                                           632
both to look at and to visit. An ejpi>skopov is an overlooker, and ejpiskophis visitation. The verb only here in Hebrews, oP., very often in LXX. See on Matthew
25:36. Here in the sense of graciously and helpfully regarding; caring for.
The son of man. Hebrew son of Adam, with a reference to his earthly nature as formed out of the dust. Very often in Ezekiel as a form of address to the prophet, LXX,
uiJepou son of man. The direct reference of these words cannot be to the Messiah, yet one is reminded that the Son of man was Christ's own title for himself.

Visitest (ejpiske>pth|). The primary sense of the verb is to look upon; hence, to look after or inspect; to visit in order to inspect or help. Similarly the Latin visere means
both to look at and to visit. An ejpi>skopov is an overlooker, and ejpiskophis visitation. The verb only here in Hebrews, oP., very often in LXX. See on Matthew
25:36. Here in the sense of graciously and helpfully regarding; caring for.

Thou madest him a little lower than the angels (hjla>ttwsav). Rend. thou didst for some little time make him lower than the angels. jElattou~n to make less or inferior,
only here, ver. 9, and John 3:30. Often in LXX (principally Sirach).Bracu> ti, the Hebrew as A.V. a little; of degree. The LXX translators interpreted it, apparently, of
time, "for some little time." Although there is precedent for both meanings in both Class. and N.T., the idea of time better suits the whole line of thought, and would
probably, as Robertson Smith observes, have appeared to a Greek reader the more natural interpretation. For this sense see Isaiah 57:17; Acts 5:34. He who has been
described as superior to the angels, was, for a short time, on the same plane with man, and identified with an economy which was under the administration of angels.
This temporary subordination to angels was followed by permanent elevation over them. Par' ajgge>louv. The Hebrew is m'elohim, than God. Elohim is used in a wide
sense in O.T.: see, for instance, Psalms 82:6 where God addresses the judges by that titles and declares that he himself called them to their office and gave them their
name and dignity. Comp. John 10:34 and Psalms 29:1 LXX uiJoisons of God, A.V. mighty. The LXX translators understand it, not as representing the personal God,
but that which is divine, in which sense it would be appropriate to angels as having divine qualities.

8. For (ga). Explanatory. Thou hast put all things in subjection under his feet, that is to say, nothing is excepted.

That is not put under him (aujtw~| ajnupo>takton). Lit. "unsubjected to him." The adjective only here and 1 Timothy 1:9; Titus 1:6. But this ideal is not yet a reality. We
see not yet all things subjected to him, but we do see the germinal fulfillment of the prophecy in Jesus' life, suffering, and death.

9. Jesus - made a little lower, etc. Repeated from ver. 7. To be subordinated to the angels is the same as being "made under the law," Galatians 4:4. In that chapter
Paul shows that the law under which the church in its state of pupilage was kept (Galatians 3:23; 4:3) was instituted through the mediation of angels (Galatians 3:19).
Then, as interchangeable with under the law, Paul has "enslaved under the elements (uJpo) of the world" (Galatians 4:3, 9). These elements are elemental forces or
spirits, as appears from a correct interpretation of Colossians 2:8, 20. 171 The subjection to elemental spirits is only another form of subjection to the angels of the law,
and our author uses this doctrine to show the mutable nature of angels in contrast with the immutable perfection of the Son (see Hebrews 1:7, 8). This accords with the
Epistle to the Colossians which deals with the heresy of angel-worship, and in which the worship of angels is represented as connected with the service of elemental or
cosmic forces. Very striking is Colossians 2:15. When the bond of the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of
the law was set aside by God (ajpekdu>samenov) having stripped off, revealing Christ as the head of every principality and power. God made a show or display of
them (ejdeigma>tisen) as subordinate and subject to Christ. He thus boldly (ejn parrhsi>a|), by a bold stroke, put his own chosen ministers in subjection before the
eyes of the world. See on Colossians 2:15. The use of the human name, Jesus, at this point, is significant. In this epistle that name usually furnishes the key to the
argument of the passage in which it occurs. See Hebrews 3:1; 6:20; 12:2.

For the suffering of death crowned with glory and honor (diaqhma tou~ qana>tou do>xh| kainon). The usual interpretation connects for the suffering of death with
made lower than the angels, meaning that Jesus was subordinated to the angels for the suffering of death. But for the suffering of death should be connected with
crowned, etc. Dia should be rendered because of. Jesus was crowned with glory and honor because of the suffering of death. Christ's exaltation and preeminence over
the angels was won through humiliation and death. For crowned, see on 2 Timothy 2:5. Exaltation was the logical result of Christ's humiliation (comp. Philippians 2:9),
not simply its recompense (comp. Matthew 23:12; Luke 14:11; 18:14). He was glorified in humiliation. "The humiliation is only the glory not yet begun." 172

By the grace of God (ca>riti qeou~). God manifested his grace in giving Christ the opportunity of tasting death for every man, and so abolishing death as a curse. The
same thought of glory in humiliation is expressed in John 1:14. To be called to the office of "apostle and high-priest of our confession" (Hebrews 3:1), an office which
involved personal humiliation and death, was to be "crowned with glory and honor," and was a signal token of God's favor. Note John 12:23, 28; 13:31, 32 in which
Jesus speaks of his approaching passion as itself his glorification. Comp. Hebrews 3:3. It was desirable to show to Jews who were tempted to stumble at the doctrine
of a crucified Messiah (Galatians 3:13), that there was a glory in humiliation. 173

Should taste death (geu>shtai qana>tou) The phrase is found several times in the Gospels, as Matthew 16:28; Mark 9:1; Luke 9:27; John 8:52. See on Luke 9:27;
John 8:52.

The following statement justifies the bold assertion of ver. 9. With a view to the recoil of Jewish readers from the thought of a suffering Messiah (1 Corinthians 1:23),
the writer will show that Jesus' suffering and death were according to the divine fitness of things.

10. It became (e]prepen). Not logical necessity (dei~, ver. 1), nor obligation growing out of circumstances (w]feilen, ver. 17), but an inner fitness in God's dealing. Dr.
Robertson Smith observes: "The whole course of nature and grace must find its explanation in God; and not merely in an abstract divine arbitnum, but in that which
befits the divine nature."

For whom - by whom (di' o[n_di' ou=). For whom, that is, for whose sake all things exist. God is the final cause of all things. This is not = eijv aujtonta unto whom are
all things, Romans 11:36; which signifies that all things have their realization in God; while this means that all things have their reason in God. By whom, through whose
agency, all things came into being. On diaapplied to God, see on Hebrews 1:2. These two emphasize the idea of fitness. It was becoming even to a God who is the
beginning and the end of all things.

In bringing many sons unto glory (pollouxan ajgago>nta). Const. bringing with him; 174 not with captain, which would mean "to perfect the captain, etc., as one who
led many sons, etc." jAgago>nta is not to be explained who had brought, or after he had brought, with a reference to the O.T. saints, "he had brought many O.T. sons
of God unto glory"; but rather, bringing as he did, or in bringing, as A.V. 175 Many sons, since their leader himself was a son. Unto glory, in accordance with the glory
with which he himself had been crowned (ver. 9). The glory is not distinguished from the salvation immediately following. For the combination salvation and glory see 2
Timothy 2:10; Revelation 19:1.

To make perfect (teleiw~sai). Lit. to carry to the goal or consummation. The "perfecting" of Jesus corresponds to his being "crowned with glory and honor," although it
is not a mere synonym for that phrase; for the writer conceives the perfecting not as an act but as a process. "To make perfect" does not imply moral imperfection in
Jesus, but only the consummation of that human experience of sorrow and pain through which he must pass in order to become the leader of his people's salvation.

The captain of their salvation (toav aujtw~n). Comp. Acts 5:31. jArchgocaptain, quite frequent in LXX and Class. Rev. renders author, which misses the fact that the
Son precedes the saved on the path to glory. The idea is rather leader, and is fairly expressed by captain.

11. In order to bring many sons unto glory, Christ assumes to them the relation of brother.

He that sanctifieth
Copyright           (oJ aJgia>zwn).
            (c) 2005-2009,          Sanctification
                              Infobase Media Corp. is the path to glorification. Comp. Hebrews 10:14.                                                   Page 111 / 632
Of one (ejx eJno). Probably God, although the phrase may signify of one piece, or of one whole. Jesus and his people alike have God for their father. Therefore they
are brethren, and Christ, notwithstanding his superior dignity, is not ashamed to call them by that name.
Son precedes the saved on the path to glory. The idea is rather leader, and is fairly expressed by captain.

11. In order to bring many sons unto glory, Christ assumes to them the relation of brother.

He that sanctifieth (oJ aJgia>zwn). Sanctification is the path to glorification. Comp. Hebrews 10:14.

Of one (ejx eJno). Probably God, although the phrase may signify of one piece, or of one whole. Jesus and his people alike have God for their father. Therefore they
are brethren, and Christ, notwithstanding his superior dignity, is not ashamed to call them by that name.

12. This acknowledgment as brethren the writer represents as prophetically announced by Messiah in Psalms 22:22. The Psalm is the utterance of a sufferer crying to
God for help in the midst of enemies. The Psalmist declares that God has answered his prayer, and that he will give public thanks therefore.

Unto my brethren (toi~v ajdelfoi~v mou). His brethren in the worshipping assembly. This is applied by our writer to the human brotherhood at large, and Christ is
represented as identifying himself with them in thanksgiving.

Will I sing praise unto thee (uJmnh>sw se). Rare in N.T. Matthew 26:30; Mark 14:26; Acts 16:25. Lit. hymn thee. Often in the Greek liturgies.

13. I will put my trust, etc. Isaiah 8:17, 18. The passage occurs in an invective against the people's folly in trusting to any help but God's during the Syro-Israelitish war
under Ahaz. The prophet is commanded to denounce those who trusted to soothsayers and not to God, and to bind and seal God's testimony to the righteous party
who maintained their confidence in him - a party comprising the disciples of Isaiah, and in whom lies the prophet's hope for the future of Israel. Isaiah declares his own
faith in God, and announces that he and his children have been appointed as living symbols of the divine will, so that there is no need of applying to necromancers. The
names of the children are Shear-jashub a remnant shall return, and Maher-shalal-hash-baz haste-spoil-hurry-prey. These names will teach Israel that Assyria will spoil
Damascus and Samaria; and that, in the midst of foreign invasion, God will still be with Judah, and will make a nation of the remnant which the war shall leave. The
prophet and his children are thus omens of the nation's fortunes. The children were babes at this time, and "the only unity which existed among them was that which
exists between every father and his children, and that which resulted from their belonging to the same prophetic household and all bearing symbolic names (without
knowledge of the fact on the part of the children)." 176 Our writer ignores the historical sense of the words, takes a part of a sentence and puts a messianic meaning
into it, inferring from it the oneness of Jesus and his people, and the necessity of his assuming their nature in order to be one with them. He treats the two parts of the
passage separately, emphasizing in the first part Messiah's trust in God in common with his human brethren, and inserting ejgwI into the LXX text in order to call special
attention to the speaker as Messiah. In the second part, he expresses the readiness of himself and his children to carry out God's will.

14. The children (taa). Children of men, the subjects of Christ's redemption.

Are partakers of flesh and blood (kekoinw>nhken ai[matov kaiv). For kekoinw>nhken see on Romans 12:13. For flesh and blood the correct text reads blood and
flesh. In rabbinical writers a standing phrase for human nature in contrast with God.

Likewise (paraplhsi>wv). Rend. in like manner. N.T.o. Expressing general similarity. He took his place alongside (para) and near (plhsio>v): near by.

Took part (mete>scen). The verb only in Hebrews and Paul. The distinction between it and kekoinw>nhken were partakers is correctly stated by Westcott; the latter
marking the characteristic sharing of the common fleshly nature as it pertains to the human race at large, and the former signifying the unique fact of the incarnation as a
voluntary acceptance of humanity.

He might destroy (katargh>sh|). Rend. bring to nought. See on cumbereth, Luke 13:7 and make of none effect, Romans 3:3. The word occurs 27 times in N.T., and is
rendered in 17 different ways in A.V.

Him that had the power of death (totov e]conta tou~ qana>tou). Not power over death, but sovereignty or dominion of death, a sovereignty of which death is the
realm. Comp. Romans 5:21"Sin reigned in death."

That is the devil. An explanation has been sought in the Jewish doctrine which identified Satan with Samma, the angel of death, who, according to the later Jews,
tempted Eve. This is fanciful, and has no value, to say nothing of the fact that Michael and not Samma was the angel of death to the Israelites. The O.T. nowhere
identifies Satan with the serpent in Eden. That identification is found in Wisd. ii. 24, and is adopted Revelation 12:9. The devil has not power to inflict death, nor is
death, as such, done away by the bringing of the devil to nought. The sense of the passage is that Satan's dominion in the region of death is seen in the existence and
power of the fear of death as the penalty of sin (comp. through fear of death, ver. 15). The fear of death as implying rejection by God is distinctly to be seen in O.T. It
appears in the utterances of many of the Psalmists. There is a consciousness of the lack of a pledge that God will not, in any special case, rise up against one. Along
with this goes the conception of Satan as the accuser, see Zechariah 3. This idea may possibly give coloring to this passage. Even before death the accuser exercises
sway, and keeps God's people in bondage so long as they are oppressed with the fear of death as indicating the lack of full acceptance with God. How strongly this
argument would appeal to Hebrew readers of the Epistle is clear from rabbinical theology, which often speaks of the fear of death, and the accuser as a constant
companion of man's life. Jesus assumes the mortal flesh and blood which are subject to this bondage. He proves himself to be both exempt from the fear of death and
victorious over the accuser. He never lost his sense of oneness with God, so that death was not to him a sign of separation from God's grace. It was a step in his
appointed career; a means (diatou) whereby he accomplished his vocation as Savior. His human brethren share his exemption from the bondage of the fear of death,
and of the accusing power of Satan. "He that believeth on the Son hath eternal life." "Whether we live or die we are the Lord's." 177

15. Deliver (ajpalla>xh|). Only here in Hebrews, and besides, only Luke 12:58; Acts 19:12. Tolerably often in LXX. Very common in Class. Used here absolutely, not
with doulei>av bondage, reading deliver from bondage.

Subject to bondage (e]nocoi doulei>av). &Enocoi from ejn in and e]cein to hold. Lit. holden of bondage. See on James. 2:10. Comp. the verb ejve>xein, Mark 6:19
(note), and Galatians 5:1. Doulei>a bondage only in Hebrews and Paul.

16. Verily (dh>pou). N.T.o. Doubtless, as is well known.

Took not on him (ouJ ejpilamba>netai). Rend. he doth not take hold. Comp. Matthew 14:31; Mark 8:23; Acts 18:17. Absolutely, in the sense of help, Sir. iv. 11. The
Greek and Latin fathers explained the verb in the sense of appropriating. He did not appropriate the nature of angels. Angels did not need to be delivered from the fear
of death.

The nature of angels (ajgge>lwn). The nature is not in the Greek, and does not need to be supplied if ejpilamba>netai is properly translated. Rend. not of angels doth he
take hold. It is not angels who receive his help.

The seed of Abraham. The one family of God, consisting of believers of both dispensations, but called by its O.T. name. See Psalms 105:6; Isaiah 41:8 and comp.
Galatians
 Copyright 3:29. The O.T. name
             (c) 2005-2009,      is selected
                             Infobase   Mediabecause
                                                Corp.the writer is addressing Jews. The entire statement in vers. 16, 17 is not a mere repetition of vers.
                                                                                                                                                         Page14, 15.
                                                                                                                                                                  112It carries
                                                                                                                                                                        / 632
out the line of thought and adds to it, while at the same time it presents a parallel argument to that in vers. 14, 15. Thus: vers. 14, 15, Christ took part of flesh and blood
that he might deliver the children of God from the fear of death and the accusations of Satan: vers. 16, 17, Christ takes hold of the seed of Abraham, the church of
God, and is made like unto his brethren, tempted as they are, in order that he may be a faithful high priest, making reconciliation for sin, thus doing away with the fear of
take hold. It is not angels who receive his help.

The seed of Abraham. The one family of God, consisting of believers of both dispensations, but called by its O.T. name. See Psalms 105:6; Isaiah 41:8 and comp.
Galatians 3:29. The O.T. name is selected because the writer is addressing Jews. The entire statement in vers. 16, 17 is not a mere repetition of vers. 14, 15. It carries
out the line of thought and adds to it, while at the same time it presents a parallel argument to that in vers. 14, 15. Thus: vers. 14, 15, Christ took part of flesh and blood
that he might deliver the children of God from the fear of death and the accusations of Satan: vers. 16, 17, Christ takes hold of the seed of Abraham, the church of
God, and is made like unto his brethren, tempted as they are, in order that he may be a faithful high priest, making reconciliation for sin, thus doing away with the fear of
death, and enabling his people to draw near to God with boldness. Comp. Hebrews 4:15, 16. Christ gives that peculiar help the necessity of which was exhibited in the
O.T. economy under which the original seed of Abraham lived. The fear of death, arising from the consciousness of sin, could be relieved only by the intervention of the
priest who stood between God and the sinner, and made reconciliation for sin. Jesus steps into the place of the high priest, and perfectly fulfills the priestly office. By his
actual participation in the sorrows and temptations of humanity he is fitted to be a true sympathizer with human infirmity and temptation (Hebrews 5:2), a merciful and
faithful high priest, making reconciliation for sin, and thus abolishing the fear of death.

17. Wherefore (o[qen). oP. Often in Hebrews.

In all things to be made like unto his brethren (katanta toi~v ajdelfoi~v oJmoiwqh~nai). Comp. Philippians 2:7ejn oJmoiw>mati ajnqrw>pwn geno>menov having
become in the likeness of men. Likeness is asserted without qualification. There was a complete and real likeness to humanity, a likeness which was closest just where
the traces of the curse of sin were most apparent - in poverty, temptation, and violent and unmerited death.

It behooved (w]feilen). Indicating an obligation growing out of the position which Christ assumed: something which he owed to his position as the helper of his people.

That he might be a merciful and faithful high priest (i[na ejleh>mwn ge>nhtai kai). Rend. that he might be compassionate, and so (in consequence of being
compassionate), a faithful high priest. The keynote of the Epistle, the high-priesthood of Christ, which is intimated in Hebrews 1:3, is here for the first time distinctly
struck. Having shown that Christ delivers from the fear of death by nullifying the accusing power of sin, he now shows that he does this in his capacity of high priest, for
which office it was necessary that he should be made like unto his human brethren. In the O.T. economy, the fear of death was especially connected with the approach
to God of an impure worshipper (see Numbers 18:3, 5). This fear was mitigated or removed by the intervention of the Levitical priest, since it was the special charge of
the priest so to discharge the service of the tabernacle that there might be no outbreak of divine wrath on the children of Israel (Numbers 18:5).Ge>nhtai might show
himself to be, or prove to be. The idea of compassion as an attribute of priests is not found in the O.T. On the contrary, the fault of the priests was their frequent lack of
sympathy with the people (see Hosea 4:4-9. In the later Jewish history, and in N.T. times, the priestly aristocracy of the Sadducees was notoriously unfeeling and cruel.
The idea of a compassionate and faithful high priest would appeal powerfully to Jewish readers, who knew the deficiency of the Aaronic priesthood in that particular.
Pistofaithful, as an attribute of a priest, appears in 1 Samuel 2:35. The idea there is fidelity. He will do all that is in God's mind. Comp. Hebrews 3:2. This implies
trustworthiness. The idea here is, faithful in filling out the true ideal of the priesthood (Hebrews 5:1, 2), by being not a mere ceremonialist but a compassionate man.

In things pertaining to God (tan). Comp. Romans 15:17. A technical phrase in Jewish liturgical language to denote the functions of worship. Const. with a faithful high
priest, not with compassionate.

To make reconciliation (eijv toskeqai). See on propitiation, Romans 3:25. The verb only here and Luke 18:13.

18. In that he himself hath suffered being tempted (ejn w=| gaponqen aujtov). Rend. for having himself been tempted in that which he suffered. The emphasis is on
having been tempted. Christ is the succored of the tempted because he has himself been tempted. jEn w=| is not inasmuch as, but means in that which. jEn w=|
pe>ponqen qualifies peirasqei>v, explaining in what the temptation consisted, namely, in suffering. 178

CHAPTER 3

1. The leading ideas of the preceding section are echoed in this verse: brethren, of whom Christ made himself the brother: holy, in virtue of the work of the sanctifier.

Wherefore (o[qen). Drawing a conclusion from Hebrews 2:9-18.

Holy brethren (ajdelfoi). The phrase N.T.o. jAdelfoi> brethren, in address, is not found in the Gospels. In Acts mostly a]ndrev ajdelfoibrother men. In Paul, ajd.
ajgaphtoi> brethren beloved, or ajd. ajgap. kaiqhtoi brethren beloved and longed for (once, Philippians 4:1), ajd. hjgaphme>noi ujpoand tou~ kuri>ou brethren
beloved of God or of the Lord, and ajd. mou my brethren. In James mostly ajd. mou. In Hebrews, except here, ajdelfoisimply. Holy brethren (see Hebrews 2:11) are
worshippers of God, taking the place of God's O.T. people, as called and consecrated to ethical and spiritual service according to the Christian ideal.

Partakers of a heavenly calling (klh>sewv ejpourani>ou me>tocoi). Me>tocoi partakers only in Hebrews except Luke 5:7. See on mete>scen took part, Hebrews
2:14. The phrase heavenly calling N.T.o. Comp. th~v a]vw klh>sewv the upward calling, Philippians 3:14. The expression points to the lordship of the world to be
(Hebrews 2:5); and the world to be is the abiding world, the place of realities as contrasted with types and shadows. The calling comes from that world and is to that
world. See Hebrews 13:14.

Consider (katanoh>sate). 179 Attentively, thoughtfully (kata). See on James 1:23. The writer's habit is to use the communicative we or us identifying himself with his
readers.

The apostle and high priest (tostolon kaia). In calling Jesus apostle, the writer is thinking of Moses as one sent by God to lead Israel to Canaan. Comp. LXX, where
ajposte>llein to send is often used of Moses. See Exodus 3-7. Often of Jesus, as Luke 10:16; John 3:17; 5:36; 6:29.

Of our profession (th~v oJmologi>av hJmw~n). Rend. confession for profession. The apostle and high priest whom we confess. Comp. 1 Timothy 6:12.

2. Who was faithful (pisto). Rend. "is faithful." A general designation of inherent character. He is faithful as he ever was.

To him that appointed him (tw~| poih>santi aujto). Constituted him apostle and high priest. Some render created, referring to Christ's humanity or to his eternal
generation. So the Old Latin, creatori suo; but this does not suit the context. Poiei~n often in Class. in the sense of institute, as sacrifices, funerals, assemblies, etc., and
in the middle voice of adoption as a son. See 1 Samuel 12:6; Mark 3:14; Acts 2:36.

As also Moses (wJv kai). The highest example of human fidelity known to the readers.

In all his house (ejn o[lw| tw~| oi]kw| aujtou~). Const. with was faithful. Jesus was faithful even as Moses was faithful.

The subject of the high-priesthood of Christ, introduced in this verse, is not carried out in detail by showing the superiority of Jesus to earthly high priests. This is
 Copyright (c) 2005-2009, Infobase Media Corp.
reserved for Hebrews 5-7. Instead, the writer proceeds to show that Christ is superior to Moses, as he has already shown his superiority to angels.Page    He will113
                                                                                                                                                                    thus/have
                                                                                                                                                                          632
shown Christ's superiority to both the agencies by which the old covenant was mediated. The subject is a delicate one to treat for Jewish readers to whom Moses was
the object of the deepest veneration; but the treatment displays tact by placing Moses in the foreground beside Christ as an example of fidelity to his commission.
In all his house (ejn o[lw| tw~| oi]kw| aujtou~). Const. with was faithful. Jesus was faithful even as Moses was faithful.

The subject of the high-priesthood of Christ, introduced in this verse, is not carried out in detail by showing the superiority of Jesus to earthly high priests. This is
reserved for Hebrews 5-7. Instead, the writer proceeds to show that Christ is superior to Moses, as he has already shown his superiority to angels. He will thus have
shown Christ's superiority to both the agencies by which the old covenant was mediated. The subject is a delicate one to treat for Jewish readers to whom Moses was
the object of the deepest veneration; but the treatment displays tact by placing Moses in the foreground beside Christ as an example of fidelity to his commission.
Justice is thus done to the familiar historical record, and to God's own testimony, Numbers 12:7. The general sense of the comparison is that Moses was as faithful as
any servant in a house can be, while Christ was not a servant in the house, but a son, and displayed his fidelity in that capacity.

3. Was counted worthy (hjxi>wtai). Used both of reward which is due (1 Timothy 5:17) and of punishment (Hebrews 10:29).

Of more glory (plei>onov do>xhv). Comp. Hebrews 2:8, 9.

Inasmuch as (kaq' o[son). Rend. by so much as. The argument is based on the general principle that the founder of a house is entitled to more honor than the house and
its individual servants. There is an apparent confusion in the working out, since both God and Christ appear as builders, and Moses figures both as the house and as a
servant in the house. The point of the whole, however, is that Moses was a part of the O.T. system - a servant in the house; while Christ, as one with God who
established all things, was the founder and establisher of both the Old and the New Testament economies.

4. He that built all things is God (oJ pa>nta kataskeua>sav qeo>v). The verb includes not only erection, but furnishing with the entire equipment. See Hebrews 9:2; 1
Peter 2:10. The verb oP. The application of built or established to Christ (ver. 3) is guarded against possible misapprehension. Christ is the establisher, but not by any
independent will or agency. As the Son he is he that built, but it is as one with God who built all things. The special foundership of Christ does not contradict or exclude
the general foundership of God. 180

5. And Moses. Kaiand introduces the further development of the thought of vers. 2, 3 - fidelity, and the corresponding honor. It is not a second proof of the superiority
of Christ to Moses. See Numbers 12:7.

A servant (qera>pwn). N.T.o. Comp. Revelation 15:3. Often in LXX, mostly as translation of 'eber, servant, slave, bondman. Also, when coupled with the name of a
deity, a worshipper, devotee. Sometimes applied to angels or prophets. Of Moses, qera>pwn kuri>ou servant of the Lord, Wisd. x. 16. In Class. and N.T. the word
emphasizes the performance of a present service, without reference to the condition of the doer, whether bond or free. An ethical character attaches to it, as to the
kindred verb qerapeu>ein: service of an affectionate, hearty character, performed with care and fidelity. Hence the relation of the qera>pwn is of a nobler and freer
character than that of the dou~lov or bondservant. The verb is used of a physician's tendance of the sick. Xenophon (Mem. 4:3, 9) uses it of the gods taking care of
men, and, on the other hand, of men's worshipping the gods (2:1. 28). See Eurip. Iph. Taur. 1105; and on heal, Matthew 8:7; Luke 10:15 and on is worshipped, Acts
17:25.

For a testimony of those things which were to be spoken (eijv martu>rion tw~n lalhqhsome>nwn). jEiv for, with the whole preceding clause. Moses' faithful service in
God's house was for a testimony, etc. The things which were to be spoken are the revelations afterward to be given in Christ. Others, however, explain of the things
which Moses himself was afterward to speak to the people by God's command, referring to Numbers 12:8. According to this explanation, the fidelity hitherto exhibited
by Moses ought to command respect for all that he might say in future. But

(1)in the present connection that thought is insignificant.

(2)It would be an exaggeration to speak of Moses's fidelity to God throughout his whole official career as a witness of the things which he was to speak to the people
by God's command.

(3)The future participle requires a reference to a time subsequent to Moses's ministry. The meaning is that Moses, in his entire ministry, was but a testimony to what
was to be spoken in the future by another and a greater than he. Comp. Deuteronomy 18:15 explained of Christ in Acts 3:22, 23.

6. But Christ. Replacing the human name Jesus, and being the official name which marks his position over the house.

As a son (wJv uiJo). The fidelity of Moses and the fidelity of Christ are exhibited in different spheres: of Moses in that of servant; of Christ in that of son.

Over his own house (ejpi). Comp. Hebrews 10:21 and notice ejpiover his house, and ejn in all his house, of Moses. For "his own house" rend. "his house," referring to
God. Reference to Christ would destroy the parallel. It is said by some that the matter of respective positions is irrelevant: that the main point is fidelity, and that
therefore it does not matter whether Moses was a son or a servant, provided he was faithful. But the writer evidently feels that Christ's position as a son enhanced his
fidelity. Comp. Hebrews 5:8. The implication is that Christ's position involved peculiar difficulties and temptations.

Whose house (ou=). God's house. The church is nowhere called the house of Christ.

We (hJmei~v). Even as was the house in which Moses served. The Christian community is thus emphatically designated as the house of God, implying the transitoriness
of the Mosaic system. Comp. 1 Corinthians 3:16, 17; 2 Corinthians 6:16; Ephesians 2:22; 1 Peter 4. 17.

Hold fast (kata>sxwmen). The verb is used in N.T. as here, 1 Thessalonians 5:21; Philemon 1:13; of restraining or preventing, Luke 4:42; of holding back or holding
down with an evil purpose, Romans 1:18; 2 Thessalonians 2:7; of holding one's course toward, bearing down for, Acts 27:40.

The confidence and the rejoicing of the hope (than kaichma th~v ejlpi>dov). The combination confidence and rejoicing N.T.o. Rejoicing or boasting of hope N.T.o, but
comp. 1 Thessalonians 2:19. For parrhsi>a confidence see on 1 Timothy 3:13. The entire group of words, kau>chma ground of glorying, kau>chsiv act of glorying, and
kauca~sqai to glory, is peculiarly Pauline. Outside of the Pauline letters kauca~sqai occurs only James 1:9; 4:16; kau>chsiv only James 4:16; and kau>chma only here.
The thought here is that the condition of being and continuing the house of God is the holding fast of the hope in Christ (ejlpi>dov of the object of hope) and in the
consummation of God's kingdom in him; making these the ground of boasting, exultantly confessing and proclaiming this hope. There must be, not only confidence, but
joyful confidence. Comp. Romans 5:3; Ephesians 3:12, 13; Philippians 3:3.

Firm unto the end (me>cri te>louv bebai>an). Textually, there is some doubt about these words. Westcott and Hort bracket them. Tischendorf retains, and Weiss
rejects them. The latter part of this verse marks the transition to the lesson of the wilderness-life of the exodus; the writer fearing that the fate of the exodus-generation
may be repeated in the experience of his readers. We are God's house if we steadfastly hold fast our Christian hope, and do not lose our faith as Israel did in the
wilderness. The exhortation to faith is thrown into the form of warning against unbelief. Faith is the condition of realizing the divine promise. The section is introduced by
a citation from Psalms 95:7, 8.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 114 / 632
7. Wherefore as the Holy Ghost saith (diogei to). See on Hebrews 1:6. The formula the Spirit the holy (Spirit) is common in the N.T. with the exception of the Catholic
Epistles, where it does not occur. The construction of the passage is as follows: Diowherefore is connected with ble>pete take heed, ver. 12. The point is the writer's
warning, not the warning of the citation. The whole citation including the introductory formula, down to rest, ver. 11, is parenthetical.
rejects them. The latter part of this verse marks the transition to the lesson of the wilderness-life of the exodus; the writer fearing that the fate of the exodus-generation
may be repeated in the experience of his readers. We are God's house if we steadfastly hold fast our Christian hope, and do not lose our faith as Israel did in the
wilderness. The exhortation to faith is thrown into the form of warning against unbelief. Faith is the condition of realizing the divine promise. The section is introduced by
a citation from Psalms 95:7, 8.

7. Wherefore as the Holy Ghost saith (diogei to). See on Hebrews 1:6. The formula the Spirit the holy (Spirit) is common in the N.T. with the exception of the Catholic
Epistles, where it does not occur. The construction of the passage is as follows: Diowherefore is connected with ble>pete take heed, ver. 12. The point is the writer's
warning, not the warning of the citation. The whole citation including the introductory formula, down to rest, ver. 11, is parenthetical.

Today if ye will hear his voice (sh>meron eja>n th~v fwnh~v aujtou~ ajkou>shte). The Hebrew reads, O that you would hear his voice today. Today is prophetically
interpreted by the writer as referring to the Christian present, the time of salvation inaugurated by the appearance of Christ.

8. Harden not (mhnhte). In N.T. mostly in this epistle. Comp. Acts 19:9; Romans 9:18 see note. The group of kindred words consists of sklhro>v hard (see on
Matthew 25;24; Jude 1:14); sklyro>thv hardness (Romans 2:5); sklhru>nein to harden (Acts 19:9; Romans 9:18); and the compounds sklhrokardi>a hardness of heart
(Matthew 19:8; Mark 10:5), and sklhrotra>chlov stiff-necked (Acts 7;5). All occur in LXX, with the addition of sklhrw~v hardly, painfully (not in N.T.).

In the provocation (ejn tw~| parapikrasmw~|). Only here and ver. 15. In LXX only Psalms 94:8. The verb parapikrai>neinto provoke, only in ver. 16. Often in LXX.
The simple verb pikrai>nein to make bitter, Colossians 3:19; Revelation 8:11; 10:9, 10. From pikro>v bitter, pungent: hence to stir up to bitterness, to irritate. Comp.
LXX Ezekiel 2:4.

In the day (kataran). Katain a temporal sense, as Acts 12:1; 19:23; 27:27. Comp. kat' ajrca>v in the beginning, Hebrews 1:10.

Of temptation (tou~ peirasmou~). Rend. "of the temptation," referring to a definite event, the murmuring against Moses at Rephidim on account of the lack of water,
Exodus 17:1-7. In that passage the LXX gives for the two proper names Massah and Meribah, peirasmo temptation, which is correct, and loido>rhsiv railing or
reviling, which is loose, since Meribah signifies strife. 181 In Psalms 94, LXX renders Meribah parapikrasmo>v provocation, which is inexact, and Massah peirasmo
temptation, which is correct.

9. When (ou=). Rend. where. See ou= after e]rhmov wilderness, Deuteronomy 8:15.

Tempted me, proved me (ejpei>rasan ejn dokimasi>a). Lit. tried (me) in proving. The text differs from LXX, which reads ejpei>rasan, ejdoki>masan tempted, proved,
as A.V. The phrase here means tempted by putting to the test. Comp. ejkpeira>zein to tempt or try with a view to seeing how far one can go. See on 1 Corinthians
10:9.

And saw my works (kai). Some construe my works with both verbs: tried and saw my works: but it is better to supply me after ejpei>rasan tempted, to take works
with saw only, and to give kaithe force of and yet (see on Luke 18:7). "They tempted and yet saw my works;" although they saw my works. The Hebrew is "tried me,
proved me, yea saw my works."

Forty years. In LXX this is connected with saw my works. In the Hebrew forty years begins the next clause.

10. Wherefore I was grieved (diocqisa). The Hebrew omits wherefore. It was inserted because of the transfer of forty years to the preceding clause. The verb
prosw>cqisa I was grieved, only here and ver. 17. In LXX for qo, to spue out; gaal, to exclude, reject, abhor; ma'as, to repudiate.

11. So I swear (wJv). Rend. "according as I swear": the wJv correlating the oath and the disobedience.

They shall not enter into my rest (eij ejleu>sontai eijv thpausin mou). Lit. if they shall enter, etc. A common Hebraistic formula in oaths. Where God is speaking, as
here, the ellipsis is "may I not be Jehovah if they shall enter." Where man is speaking, "so may God punish me if"; or "God do so to me and more if." Comp. Mark 8:12:
LXX, Genesis 14:23; Deuteronomy 1:35; 1 Kings 1:51; 2:8. Sometimes the ellipsis is filled out, as 1 Samuel 3:17; 2 Samuel 3:35. Kata>pausin rest, only in Hebrews,
and Acts 7:49. The verb katapau>ein to lay to rest also only in Acts and Hebrews. In Class. the verb sometimes means to kill or to depose from power. In the original
citation the reference is to Canaan. Paul uses klhronomi>a inheritance in a similar sense.

12. Note how the following exhortation is colored by the O.T. citation: evil heart; the today; be hardened; take heed (ble>pete). See to it. Often in warnings or
admonitions: sometimes with ajpofrom, with genitive of that against which the warning is given, as Mark 8:15; 12:38; but so only in the Gospels. In construction connect
with diover. 7; therefore beware.

Lest there be (mh>pote e]stai). The indicative with mhlest shows that with the fear that the event may occur, there is blended a suspicion that it will occur.

In any of you (e]n tini uJmw~n). They are appealed to individually.

An evil head of unbelief (kardi>a ponhraav). The hole phrase N.T.o. Neither do the combinations evil heart or heart of unbelief occur elsewhere. In LXX, among
nearly a thousand instances of kardi>a heart, kardi>a ponhra evil heart appears only five times, and in three of the five in apocryphal books. See Sir. ix. 1; Bar. i. 22; ii.
8. In LXX proper, Jeremiah 16:12; 18:12. jApisti>av of unbelief, specifies that in which the more general ponhraevil consists. An evil-heart is an unbelieving heart.

In departing from the living God (ejn tw~| ajposth~nai ajpo). The characteristic of unbelief. Faith is personal union with God. Unbelief separates from God. The phrase
living God is common to both Testaments. For the bearing of the words upon the question of the Gentile destination of the Epistle, see Introduction.

13. While it is called today (a]rciv ou= tomeron kalei~tai). Lit. so long as the today is being named. The article points to the former expression - the "today" of ver. 7. It
is the day of grace, while salvation through Christ is still attainable.

Through the deceitfulness of sin (ajpa>th| th~v aJmari>av). jApa>th is rather a trick, stratagem, deceit, than the quality of deceitfulness. The warning is against being
hardened by a trick which their sin may play them. Note the article, the or his sin - the sin of departing from the living God. The particular deceit in this case would be
the illusion of faithfulness to the past.

14. We are made partakers of Christ (me>tocoi ganamen). Rend. we are become fellows with Christ. For fellows see Luke 5:7; Hebrews 1:9. It marks even a closer
relation than "brethren." See Luke 22:30; Romans 8:17; Revelation 3:21.

Beginning of our confidence (thsewv). The believing confidence with which we began our Christian life. For uJpo>stasiv confidence see on Hebrews 1:3. The Greek
fathers render substance; that in virtue of which we are believers.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 115 / 632
Unto the end (me>cri te>louv). Better, the consummation. It is more than mere termination. It is the point into which the whole life of faith finally gathers itself up. See
Romans 6:21; 2 Corinthians 11:15; Philippians 3:19; Hebrews 6:8; 1 Peter 1:9.
relation than "brethren." See Luke 22:30; Romans 8:17; Revelation 3:21.

Beginning of our confidence (thsewv). The believing confidence with which we began our Christian life. For uJpo>stasiv confidence see on Hebrews 1:3. The Greek
fathers render substance; that in virtue of which we are believers.

Unto the end (me>cri te>louv). Better, the consummation. It is more than mere termination. It is the point into which the whole life of faith finally gathers itself up. See
Romans 6:21; 2 Corinthians 11:15; Philippians 3:19; Hebrews 6:8; 1 Peter 1:9.

15. While it is said (ejn tw~| le>gesqai). The formula by which the writer reverts to the previous citation. Connect with if we hold fast. The exhortation of ver. 12
answered to Psalms 95; so the condition of fulfillment in ver. 14 is declared to rest on the same Scripture. Only on the ground of what is said in that Psalm does the
holding fast come to pass. Rend. therefore, "We are fellows of Christ if we hold the beginning of our confidence steadfast unto the end, seeing it is said," etc.

16. For some, when they had heard, did provoke (ti>nev gasantev parepi>kranan). Rend. who, when they heard, did provoke? The interrogative ti>nev calls special
attention to those who provoked God. The writer would say, "My warning against apostasy is not superfluous or irrelevant: for, consider: who were they that provoked
God? They were those who had fairly begun their journey to Canaan, as you have begun your Christian course. They provoked God, so may you.

Howbeit not all (ajll' ouj pa>ntev). Wrong. The interrogation should be continued. Who were they? But (ajll') why do I ask? Were they not all who came out of Egypt
by Moses? They were so numerous that they practically constituted the whole generation of the exodus. So far from its being true that a good ending necessarily
follows a good beginning, a whole generation of God's chosen people failed to reach the Land of Promise because they provoked God.

17. The interrogation still continued. "With whom was he displeased forty years? Was it not with them?" etc.

Carcasses (ta). N.T.o. LXX for peger, a corpse. Kw~lon properly a limb. The idea of dismemberment underlies the use of the word. Comp. Numbers 14:29 (LXX),
and 1 Corinthians 10:5 of the rebellious Israelites, who katestrw>qhsan ejn th~| ejrh>mw| were strewn down along in the wilderness.

18. To them that believed not (toi~v ajpeiqh>sasin). Rend. to them that disobeyed.

CHAPTER 4

Christian salvation, having been presented as lordship over the world to come, and as deliverance from the fear of death, is now to be presented as participation in the
rest of God. The purpose of vers. 1-11 is to confirm the hope of that rest, and to warn against forfeiting it. There is a possibility of your forfeiting it. The rest of God
was proclaimed to your forefathers, but they did not enter into it because of their unbelief. It has been proclaimed to you. You may fail as did they, and for the same
reason.

1. Being left (kataleipome>nhv). Still remaining: not being neglected. It is not a reason for fearing that is given, but a circumstance connected with the thing to be
avoided. As there is now left a promise, let us fear. Being left announces the thought which is afterward emphasized, and on which the whole treatment of the subject
turns - that God's original promise of rest remains unchanged, and still holds good. Such being the case, he who doubts the promise itself, or thinks that it is too late for
him to enjoy its fulfillment, runs a risk.

Should seem to come short (dokh~| uJsterhke>nai). According to this rendering, the meaning is that one must avoid the appearance of having failed to enter into the
rest; the perfect tense (uJsterhke>nai) placing the reader at the parousia, when judgment will be pronounced. This is forced, tame, and irrelevant to the previous
discussion. Rend. lest any one of you think he has come too late for it. This accords with the previous admonitions against unbelief. For one to think that he has come
too late to inherit the promise is to disbelieve an immutable promise of God. Hence the writer may well say, "Since this promise remains, let us fear to distrust it."
JUsterei~n is to be behind; to come late; to come short; hence, to suffer need, as Philippians 4:12; of material deficiency, Luke 15:14; John 2:3; of moral and spiritual
shortcoming, Romans 3:23; 1 Corinthians 8:8; Hebrews 12:15.

2. For unto us was the gospel preached (kainoi). Lit. we have had good tidings proclaimed to us. The translation of the A.V. is unfortunate, since it conveys the
technical and conventional idea of preaching the gospel, which is entirely out of place here. The reference is to the special announcement of the rest of God; the glad
tidings that God has provided a rest for his people. This announcement was made to the fathers, and signified to them the promise of the rest in Canaan. It has been
proclaimed to us, and to us is the announcement of the heavenly rest. The emphasis is on the entire statement, "we have had the good tidings proclaimed to us," rather
than on we as contrasted with they.

The word preached (oJ lo>gov th~v ajkoh~v). Lit. the word of the message. See on 1 Thessalonians 2:13.

Not being mixed with faith in them that heard it (mhnouv th~| pi>stei toi~v ajkou>sasin). Rend. because not incorporated by faith in them that heard. 182 A body of
obedient hearers with whom the erring Israelites were not incorporated would be an idea foreign to the discussion. Moreover, in Hebrews 3:16, the writer has declared
that there were practically no believing hearers. He says that although the good tidings were announced to them, they did not profit them. The word did not profit them
because it (the word) was not assimilated by faith in those that heard. They did not make the promise of rest their own. Their history was marked by continual renewals
and rejections of the promise.

3. For we which have believed do enter into rest (eijserco>meqa gapausin oiJ pisteu>santev). I say by faith, for, we believers, who embraced the Christian faith when it
was offered to us (note the aorist participle), do enter into the rest. jEiserco>meqa categorical; not are entering or are on the way to, but entering into the rest is a fact
which characterizes us as believers.

As he said (kaqw). We enter in accordance with the saying which follows.

As I have sworn - if they shall enter. The statement is somewhat obscure. The meaning is, we (who believed) enter into rest in accordance with God's declaration that
they (who did not believe) should not enter. The point is faith as the condition of entering into the rest.

Although the works were finished (kai>toi tw~n e]rgwn genhqe>ntwn). This is an awkward and indirect way of saying, "these unbelievers did not enter into God's rest,
although he had provided that rest into which they might have entered." The providing of the rest is implied in the completion of God's works. The writer assumes the
readers' acquaintance with the narrative of the creation in Genesis.

4. What was implied in the preceding verse is now stated.

Did rest from all his works (kate>pausen_ajpontwn tw~n e]rgwn aujtou~). The verb only in Hebrews and Acts 14:18. Works, plural, following LXX. The Hebrew has
work.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 116 / 632
5. In this place (ejn tou>tw|). The passage already cited, ver. 3. It is cited again to show that the rest was not entered into.
4. What was implied in the preceding verse is now stated.

Did rest from all his works (kate>pausen_ajpontwn tw~n e]rgwn aujtou~). The verb only in Hebrews and Acts 14:18. Works, plural, following LXX. The Hebrew has
work.

5. In this place (ejn tou>tw|). The passage already cited, ver. 3. It is cited again to show that the rest was not entered into.

6. The rest was not appropriated by those under Moses, nor, in the full sense, by those under Joshua, nor in David's time.

It remaineth that some must enter therein (ajpolei>petai tinan). jApolei>petai "remains over from past times." The promise has not been appropriated. It must be
appropriated in accordance with God's provision. The rest was not provided for nothing. God's provision of a rest implies and involves that some enter into it. But the
appropriation is yet in the future. It remains that some enter in.

They to whom it was first preached (oiJ pro>teron eujaggelisqe>ntev). Lit. they who were first the subjects of the announcement of the glad tidings. It is desirable to
avoid the word preached. See on ver. 2. The Israelites under Moses and Joshua are meant.

Because of unbelief (di' ajpei>qeian). Rend. for unbelief, disobedience. Comp. Hebrews 3:18. jApei>qeia disobedience is the active manifestation of ajpisti>a unbelief.

7. Again he limiteth a certain day (pa>lin tinazei hJme>ran). For limiteth rend. defineth. For the verb see on declared, Romans 1:4. The meaning is, he gives another
opportunity of securing the rest, and calls the period in which the opportunity is offered today.

In David. The date of the composition of Psalms 95 is uncertain. In LXX (94) it is called a Psalm of David. In the words in David the writer may adopt the LXX title,
or may mean simply in the Psalms. In the Hebrew the Psalm has no inscription.

After so long a time (metanon). The time between Joshua and David. After this long interval he renews the promise in the Psalm.

As it is said (kaqw~v proei>rhtai). Rend. as it hath been befor e said; referring to the citations, Hebrews 3:7, 8, 15.

8. But it might be said that under Joshua the people did enter into the promised rest. He therefore shows that Israel's rest in Canaan did not fulfill the divine ideal of the
rest.

Jesus (jIhsou~v). Rend. Joshua, and see on Matthew 1:21.

After this (meta). After the entrance into Canaan under Joshua.

9. There remaineth therefore a rest (a]ra ajpolei>petai sabbatismo). Remaineth, since in the days of neither Moses, Joshua, or David was the rest appropriated. He
passes over the fact that the rest had not been entered into at any later period of Israel's history. Man's portion in the divine rest inaugurated at creation has never been
really appropriated: but it still remaineth. This statement is justified by the new word for "rest" which enters at this point, sabbatismoinstead of kata>pausiv, N.T.o,
oLXX, oClass., signifies a keeping Sabbath. The Sabbath rest points back to God's original rest, and marks the ideal rest - the rest of perfect adjustment of all things to
God, such as ensued upon the completion of his creative work, when he pronounced all things good. This falls in with the ground-thought of the Epistle, the restoration
of all things to God's archetype. The sin and unbelief of Israel were incompatible with that rest. It must remain unappropriated until harmony with God is restored. The
Sabbath-rest is the consummation of the new creation in Christ, through whose priestly mediation reconciliation with God will come to pass.

For the people of God (tw~| law~| tou~ qeou~). For the phrase see Romans 9:25; 11:1; 1 Peter 2:10. and comp. Israel of God, Galatians 6:16. The true Israel, who
inherit the promise by faith in Christ.

10. Only in such a Sabbath-rest is found the counterpart of God's rest on the seventh day.

For he that is entered into his rest (oJ gapausin aujtou~). Whoever has once entered. 183 His God's. The aorist marks the completeness of the appropriation - once
and for all.

He also hath ceased from his own works (kaipausen ajpo). Omit own. The statement is a general proposition: any one who has entered into God's rest has ceased from
his works.

As God did from his (w]sper ajpown oJ qeo>v). Rend. as God (did) from his own. jIdi>wn own signifies more than mere possession. Rather, works peculiarly his
own, thus hinting at the perfect nature of the original works of creation as corresponding with God's nature and bearing his impress. The blessing of the Sabbath-rest is
thus put as a cessation from labors. The basis of the conception is Jewish, the rest of the Sabbath being conceived as mere abstinence from labor, and not according to
Christ's conception of the Sabbath, as a season of refreshment and beneficent activity, Mark 2:27; John 5:17. Our writer's conception is not the rabbinical conception
of cessation of work, but rather of the cessation of the weariness and pain which accompany human labor. Comp. Revelation 14:13; 21:4; Luke 11:7; 18:5; Galatians
6:17.

11. This promise of rest carries with it a special responsibility for the people of God.

Let us labor therefore (spouda>swmen ou+n). For the verb, see on Ephesians 4:3. Give diligence, not hasten, which is the primary meaning.

That rest (ejkei>nhn thpausin). The Sabbath-rest of God, instituted at creation, promised to the fathers, forfeited by their unbelief, remaining to us on the condition of
faith.

Lest any man fall after the same example of unbelief (i[na mhgmati pe>sh| th~v ajpeiqei>av). Pe>sh| fall is to be taken absolutely; not, fall into the same example.
jUpo>deigma example, mostly in Hebrews. Rejected as unclassical by the Attic rhetoricians. Originally a sign which suggests something: a partial suggestion as distinct
from a complete expression. See Hebrews 8:5; 9:23. Thus Christ's washing of the disciples' feet (John 13:15) was a typical suggestion of the whole field and duty of
ministry. See on 1 Peter 2:6. It is not easy to give the exact force of ejn in. Strictly speaking, the "example of disobedience" is conceived as that in which the falling
takes place. The fall is viewed in the sphere of example. Comp. 2 Macc. iv. 30; 1 Corinthians 2:7. Rend. that no man fall in the same example of disobedience: the
same as that in which they fell.

12. The exhortation is enforced by reference to the character of the revelation which sets forth the rest of God. The message of God which promises the rest and urges
to seek it, is no dead, formal precept, but is instinct with living energy.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 117 / 632
The word of God (oJ lo>gov tou~ qeou~). That which God speaks through any medium. The primary reference is to God's declarations concerning his rest. The
fathers explained it of the personal Word as in the Fourth Gospel. But in the Epistle there is no approach to any definite use of lo>gov with reference to Christ, not even
in the description of his relation to God in Hebrews 1, where, if anywhere, it might have been expected. In Hebrews 6:5 and Hebrews 11:3 we find rJh~ma.
same as that in which they fell.

12. The exhortation is enforced by reference to the character of the revelation which sets forth the rest of God. The message of God which promises the rest and urges
to seek it, is no dead, formal precept, but is instinct with living energy.

The word of God (oJ lo>gov tou~ qeou~). That which God speaks through any medium. The primary reference is to God's declarations concerning his rest. The
fathers explained it of the personal Word as in the Fourth Gospel. But in the Epistle there is no approach to any definite use of lo>gov with reference to Christ, not even
in the description of his relation to God in Hebrews 1, where, if anywhere, it might have been expected. In Hebrews 6:5 and Hebrews 11:3 we find rJh~ma.
Everywhere in the Epistle Christ appears as the Son, not as the Word. In this passage, the following predicates, ejnerghterov, kritiko, would hardly be applied to the
Logos, and in ver. 14 he is styled Jesus the Son of God.

Quick and powerful (zw~n kai). Note the emphatic position of zw~n living. Living is the word of God, since it is the word of "the living God" (Hebrews 3:12). Living in
its essence. For ejnerghactive, energizing, and kindred words, see on John 1:12; Philippians 3:21; Colossians 1:29; Philemon 1:6. Manifesting itself actively in the world
and in men's hearts. Comp. 1 Peter 1:23.

Sharper than any two-edged sword (tomw>terov uJpecairan di>stomon). Tomw>terov sharper from te>mnein to cut, N.T.o. oLXX. The word of God has an incisive
and penetrating quality. It lays bare self-delusions and moral sophisms. For the comparison of the word of God or of men to a sword, see Psalms 57:4; 59:7; 64:3;
Ephesians 6:17. Philo calls his Logos oJ tomeu>v the cutter, as cutting chaos into distinct things, and so creating a kosmos. JUpethan, is literally, above. Pa~san any, is
every. Di>smoton only here and Revelation 1:16; 2:12 lit. two-mouthed. In LXX always of a sword. See Judges 3:16; Psalms 149:6; Proverbs 5:4; Sir. xxi. 3. In
Class. of a cave with a twofold mouth (Soph. Philoct. 16); of double-branching roads (Soph. Oed. Col. 900); of rivers with two mouths (Polyb. 34:10, 5). Sto>ma
mouth, of the edge of a sword, Luke 21:24; Hebrews 11:34. Often in LXX, as Genesis 34:26; Joshua 10:28, 33, 35, 37, 39; Judges 1:8. So occasionally in Class., as
Homer, Il. 15. 389. Katesqi>ein or kate>sqein to devour is used of the sword, Deuteronomy 32:42; 2 Samuel 2:26; Isaiah 31:8; Jeremiah 2:30 etc. Ma>caira sword,
in Class. a dirk or dagger: rarely, a carving knife; later, a bent sword or sabre as contrasted with a straight, thrusting sword, xi>fov (not in N.T. but occasionally in
LXX). JRomfai>a, Luke 2:35 (see note), elsewhere only in Revelation, very often in LXX, is a large broadsword. In LXX of Goliath's sword, 1 Samuel 17:51

Piercing (dii`knou>menov). Lit. coming through. N.T.o.

Even to the dividing asunder of soul and spirit and of the joints and marrow (a]rci merismou~ yuch~v kaimatov aJrmw~n te kai).Merismo dividing, only here and
Hebrews 2:4 is not to be understood of dividing soul from spirit or joints from marrow. Soul and spirit cannot be said to be separated in any such sense as this, and
joints and marrow are not in contact with each other. Merismois the act of division; not the point or line of division. Joints and marrow are not to be taken in a literal
and material sense. 184 In rendering, construe soul, spirit, joints, marrow, as all dependent on dividing. Joints and marrow (aJrmw~n, muelw~n, N.T.o) are to be taken
figuratively as joints and marrow of soul and spirit. This figurative sense is exemplified in classical usage, as Eurip. Hippol. 255, "to form moderate friendships, and not
proto the deep marrow of the soul." The conception of depth applied to the soul is on the same figurative line. See Aesch. Agam. 778; Eurip. Bacch. 203. Attempts to
explain on any psychological basis are futile. The form of expression is poetical, and signifies that the word penetrates to the inmost recesses of our spiritual being as a
sword cuts through the joints and marrow of the body. The separation is not of one part from another, but operates in each department of the spiritual nature. The
expression is expanded and defined by the next clause.

A discerner (kritiko). N.T.o. oLXX. The word carries on the thought of dividing. From kri>nein to divide or separate, which runs into the sense of judge, the usual
meaning in N.T., judgment involving the sifting out and analysis of evidence. In kritikothe ideas of discrimination and judgment are blended. Vulg. discretor.

Of the thoughts and intents of the heart (ejnqumh>sewn kaiav). The A.V. is loose and inaccurate. jEnqu>mhsis rare in N.T. See Matthew 9:4; Acts 17:29. Comp.
ejnqumei~sqai, Matthew 1:20; 9:4. In every instance, both of the noun and of the verb, the sense is pondering or thinking out. Rend. the reflections. &Ennoia only here
and 1 Peter 4:1. It is the definite conception which follows ejnqu>mhsiv Rend. conceptions.

13. From the word of God the writer proceeds to God himself as cognizant of all things; thus giving a second ground for the exhortation of ver. 11.

Creature (kti>siv). See on Romans 8:19; 2 Corinthians 5:17; Colossians 1:15. Here in the sense of thing created.

Opened (tetrachlisme>na). N.T.o. oLXX. Only later Greek. Evidently connected with tra>chlov neck, throat. The exact metaphor, however, it is impossible to
determine. The following are the principal explanations proposed: taken by the throat, as an athlete grasps an adversary; exposed, as a malefactor's neck is bent back,
and his face exposed to the spectators; or, as the necks of victims at the altar are drawn back and exposed to the knife. The idea at the root seems to be the bending
back of the neck, and the last explanation, better than any other, suits the previous figure of the sword. The custom of drawing back the victim's neck for sacrifice is
familiar to all classical students. See Hom. Il. 1:459; 2:422; Pindar, Ol. 13:114. The victim's throat bared to the sacrificial knife is a powerful figure of the complete
exposure of all created intelligence to the eye of him whose word is as a two-edged sword.

With whom we have to do (progov). Rend. with whom is our reckoning; that is to whom we have to give account. 185

14. Hebrews 2:17, 18 is now resumed. This and the following verse more naturally form the conclusion of the preceding section than the introduction to the following
one.

Great high priest (me>gan). Emphasizing Christ's priestly character to Jewish readers, as superior to that of the Levitical priests. He is holding up the ideal priesthood.

Passed into the heavens (dielhluqo>ta touv). Rend. "passed through the heavens." Through, and up to the throne of God of which he wields the power, and is thus able
to fulfill for his followers the divine promise of rest.

Jesus the Son of God. The name Jesus applied to the high priest is forcible as recalling the historical, human person, who was tempted like his brethren. We are thus
prepared for what is said in ver. 15 concerning his sympathizing character.

15. We have not an high priest who cannot, etc. Whatever may be thought to the contrary; whatever contrary conclusion may be drawn from the character of the
Levitical priests, or from Christ's exalted dignity and purity.

Touched with the feeling (sunpaqh~sai). Only here and Hebrews 10:34. This is more than knowledge of human infirmity. It is feeling it by reason of a common
experience with (su>n) men.

Infirmities (ajsqenei>aiv). Not sufferings, but weaknesses, moral and physical, which predispose to sin and facilitate it.

Like as we are (kaq' oJmoio>thta). Lit. according to likeness. JHmw~n of us or our is to be understood, or, as some, hJmi~n, according to his likeness to us.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 118 / 632
Without sin (cwriav). This, of course, implies that he was not led into sin by temptation, and also that no temptation aroused in him sin already present and dormant. It is
not meant that temptation arising from sin external to himself was not applied to him.
Infirmities (ajsqenei>aiv). Not sufferings, but weaknesses, moral and physical, which predispose to sin and facilitate it.

Like as we are (kaq' oJmoio>thta). Lit. according to likeness. JHmw~n of us or our is to be understood, or, as some, hJmi~n, according to his likeness to us.

Without sin (cwriav). This, of course, implies that he was not led into sin by temptation, and also that no temptation aroused in him sin already present and dormant. It is
not meant that temptation arising from sin external to himself was not applied to him.

16. Come - unto (prosercw>meqa). oP., often in Hebrews, and commonly in the same sense as here - approach to God through the O.T. sacrifices or the sacrifice of
Christ. Paul's word prosagwgh> access expresses the same idea. 186 See Ephesians 2:18; 3:12. The phrase come boldly expresses a thought which the Epistle
emphasizes - that Christianity is the religion of free access to God. Comp. 2 Corinthians 3:12, 13.

Unto the throne of grace (tw~| qro>nw| th~v ca>ritov). The phrase N.T.o. Throne of glory, Matthew 19:28; 25:31: of majesty, Hebrews 8:1. In Revelation throne
occurs over forty times, either the throne, or his throne, or throne of God. Once throne of the beast, Revelation 16:10. Throne of grace expresses grace as the gift of
divine power.

Mercy - grace (e]leovca>rin). Mercy for past sins; grace for future work, trial, and resistance to temptation.

To help in time of need (eijv eu]kairon boh>qeian). Lit. for seasonable help, or help in good time; before it is too late; while there is still time to seek God's rest. Others,
however, explain, when it is needed; or, before temptation leads to sin.

CHAPTER 5

The doctrine of the high-priesthood of Christ.

The Hebrew Christians were not familiar with Christ under the aspect of a high priest. They did not understand the application of the title and office to him. They could
not infer it from his early life, since he was not of the lineage of Aaron, nor from his ministry, since he claimed no special privilege of access to the temple, performed no
priestly functions, and contradicted the whole Jewish conception of the priesthood.

1. Every high priest (pa~v ajrciereu). Every Levitical high priest. jArciereuoP.

Taken (lambano>menov). Rend. being taken, or since he is taken: not who is taken. The point is that the high priest's efficiency for men depends on his being taken
from among men.

Is ordained (kaqi>statai). Constituted priest. See on Titus 1:5.

For men (uJpepwn). On behalf of men.

In things pertaining to God (tan). As respects his relation to God. See on Hebrews 2:17.

That he may offer (i[na prosfe>rh|).Prosfe>rein, lit. to bring to (the altar). Comp. Matthew 5:23. oP., who, however, has the kindred noun prosforaoffering. Very often
in LXX; nineteen times in Hebrews, and always, with one exception (Hebrews 12:7), in the technical sense, as here.

Gifts - sacrifices (dw~raqusi>av). Dw~ra offerings generally:qusi>av bloody sacrifices. The distinction, however, is not constantly observed. Thus, qusi, of unbloody
offerings, Genesis 4:3, 5; Leviticus 2:1; Numbers 5:15: dw~ra, of bloody offerings, Genesis 4:4; Leviticus 1:2, 3, 10.

For sins (uJpe). In this the priest's efficiency is especially called out, and he who has not genuine compassion for the sinful cannot do this efficiently. Hence the words
which follow.

2. Have compassion (metiopaqei~n). N.T.o. oLXX. oClass. Originally of the rational regulation of the natural passions, as opposed to the Stoic ajpa>qeia, which
involved the crushing out of the passions. Often, in later Greek, of moderating anger. It is not identical with sunpaqh~sai(Hebrews 4:5), but signifies to be moderate or
tender in judgment toward another's errors. Here it denotes a state of feeling toward the ignorant and erring which is neither too severe nor too tolerant. The high priest
must not be betrayed into irritation at sin and ignorance, neither must he be weakly indulgent.

The ignorant (toi~v ajgnoou~si). Comp. ajgnohma>twn ignorances, Hebrews 9:7, and Numbers 15:22-31 where the distinction is drawn between sins of ignorance
and sins of presumption. Atonement for sins of ignorance was required by the Levitical law as a means of educating the moral perception, and of showing that sin and
defilement might exist unsuspected: that God saw evil where men did not, and that his test of purity was stricter than theirs.

For that he himself also is compassed with infirmity (ejpeikeitai ajsqe>neian). Sympathy belongs to the high-priestly office, and grows out of the sense of personal
infirmity. The verb is graphic: has infirmity lying round him. Comp. Hebrews 12:1 of the encompassing (perikei>menon) cloud of witnesses. jAsqe>neian the moral
weakness which makes men capable of sin. This is denied in the case of Christ. See Hebrews 7:28.

3. He ought (ojfei>lei). It is his duty, growing out of the fact of his own infirmity.

4. The high priest must be divinely called. One thus compassed with infirmity would shrink from such an office unless called to it by God.

He that is called (kalou>menov). The A.V. follows T.R.,oJ kalou>menov. The article should be omitted. Rend. but being called by God (he taketh it), as did Aaron.

5. Did not glorify himself to be made high priest. jEdo>xasen glorified is general, and is more specifically defined by genhqh~nai ajrciere>a to be made high priest.

But he that said unto him, Thou art my Son, etc. Supply glorified him. He did not glorify himself, but God who styled him "son" glorified him. Thou art my Son is
introduced thus in close connection with the call to the priesthood, in recognition of the fact that the priesthood of Christ had its basis in his sonship. "Christ's priestly
vocation ceases to be an accident in his history, and becomes an essential characteristic of his position as Son: sonship, christhood, priestliness, inseparably
interwoven" (Bruce).

6. Thou art a priest forever, etc. According to this verse Christ is prophetically pointed out in Psalms 110 as an eternal priest, independent of fleshly descent, a king,
and superior in dignity to the Levitical priests.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 119 / 632
According to the order (kataxin). According to the rank which Melchisedec held. Almost = like. For Melchisedec see Hebrews 7.

7. He is now to show that Christ was under training for the priesthood, and describes the process of training.
6. Thou art a priest forever, etc. According to this verse Christ is prophetically pointed out in Psalms 110 as an eternal priest, independent of fleshly descent, a king,
and superior in dignity to the Levitical priests.

According to the order (kataxin). According to the rank which Melchisedec held. Almost = like. For Melchisedec see Hebrews 7.

7. He is now to show that Christ was under training for the priesthood, and describes the process of training.

Who (o{v). Nominative to e]maqen learned, ver. 8, to which all the participles are preparatory.

In the days of his flesh (ejn tai~v hJme>raiv th~v sarko). During his mortal life.

When he had offered up prayers and supplications (dehav prosene>gkav). Deh>seiv special, definite requests:iJkethri>av, N.T.o, is properly an adjective, pertaining to
or fit for suppliants, with rJa>bdouv staves or ejlai>av olive-branches understood. The olive-branch bound round with wool was held forth by a suppliant in token of
his character as such. The phrase prosf>rein N.T.o. 187

Unto him that was able to save him from death (promenon sw>zein aujtotou). Const. with prayers and supplications, not with offered. To save him from death may
mean to deliver him from the fear of death, from the anguish of death, or from remaining a prey to death. In either case, the statement connects itself with the thought of
Christ's real humanity. He was under the pressure of a sore human need which required divine help, thus showing that he was like unto his brethren. He appealed to one
who could answer his prayer. The purport of the prayer is not stated. It is at least suggested by Matthew 26:39.

And was heard in that he feared (kaiav). Rend. was heard on account of his godly fear. jEula>beia only here and Hebrews 12:28. The verb eujlabei~sqai to act
cautiously, beware, fear, only Hebrews 11:7. The image in the word is that of a cautious taking hold (lamba>nein) and careful and respectful handling: hence piety of a
devout and circumspect character, as that of Christ, who in his prayer took account of all things, not only his own desire, but his Father's will. jEula>beia is ascribed to
Christ as a human trait, see Hebrews 12:28. He was heard, for his prayer was answered, whatever it may have been. God was able to save him from death altogether.
He did not do this. He was able to sustain him under the anguish of death, and to give him strength to suffer the Father's will: he was also able to deliver him from death
by resurrection: both these he did. It is not impossible that both these may be combined in the statement he was heard. 188

8. Though he were a Son (kai>per w{n uiJo). For were rend. was. His training for the priesthood involved suffering, even though he was a son. Connect with e]maqen
learned, not with the preceding clause, which would mean that his position as a son did not exempt him from the obligation to godly fear, which is true as a fact (see ver.
7), but is not the point of emphasis here.

Learned he obedience (e]maqen thn). Omit he, since the subject of e]maqen learned is o{v who, ver. 7. Jesus did not have to learn to obey, see John 8:29; but he
required the special discipline of a severe human experience as a training for his office as a high priest who could be touched with the feeling of human infirmities. He did
not need to be disciplined out of any inclination to disobedience; but, as Alford puts it, "the special course of submission by which he became perfected as our high
priest was gone through in time, and was a matter of acquirement and practice." This is no more strange than his growth in wisdom, Luke 2:52. Growth in experience
was an essential part of his humanity.

By the things which he suffered (ajf' w=n e]paqen). Or from the things, etc. Note the word-play, e]maqen e]paqen. So Croesus, addressing Cyrus, says, ta moi
paqh>mata, ejo>nta ajca>rista, maqh>mata ge>gonen, "my sufferings, though painful, have proved to be lessons" (Hdt. i. 207): so Soph. Trach. 142, mh>t'
ejkma>qoiv paqou~sa "mayst thou not learn by suffering."

9. And being made perfect (kai). Comp. Hebrews 2:10. The fundamental idea in teleiou~n is the bringing of a person or thing to the goal fixed by God. Comp.
Hebrews 7:11, 19; 9:9; 10:1, 14; 11:40; 12:23. Here of Christ's having reached the end which was contemplated in his divinely-appointed discipline for the priesthood.
The consummation was attained in his death, Philippians 2:8: his obedience extended even unto death.

The author of eternal salvation (ai]tiov swthri>av aijwni>ou). jAi>tiov, N.T.o, an adjective, causing. Comp. captain of salvation, Hebrews 2:10. The phrase swthri>a
aojw>niov eternal salvation N.T.o, but see LXX, Isaiah 15:17. Not everlasting salvation, but a salvation of which all the conditions, attainments, privileges, and rewards
transcend the conditions and limitations of time.

Unto all them that obey him (pa~sin toi~v uJpkou>ousin aujtw~|). Obey points to obedience, ver. 8, and salvation to save, ver. 7. If the captain of salvation must learn
obedience, so must his followers. Comp. 2 Thessalonians 1:8.

10. Called of God (prosagoreuqei). Rend. since he was addressed or saluted by God. God recognized and saluted him as that which he had become by passing
through and completing his earthly discipline. Prosagoeu>ein to address N.T.o. A few times in LXX.

11. From this point the comparison of Christ with Melchisedec would naturally be developed; but the author digresses into a complaint of the imperfect spiritual
attainment of his readers, and a remonstrance and admonition extending to the end of Hebrews 6.

Of whom (peri). Rend. concerning which. Not Melchisedec, but the topic that Christ is a priest after the order of Melchisedec, a topic to which great importance is
attached. Can it be imagined that the discussion of such a topic would appeal to a Gentile audience as a reason for not relapsing into paganism?

We have many things to say (polugov). Lit. the discourse is abundant unto us. We refers to the writer himself.

Hard to be uttered (dusermh>neutov le>gein). Lit. hard of interpretation to speak. The A.V. entirely misses the idea of interpretation. Rev. better, hard of
interpretation. Dusermh>neutov N.T.o. oLXX. oClass.

Ye are dull of hearing (nwqroinate tai~v ajkoai~v). Rend. ye have grown dull in your hearing. For ajkohhearing see on 2 Timothy 4:3. The verb implies a deterioration
on the hearers' part. Nwqroionly here and Hebrews 6:12. From nh not and wjqei~n to push. Hence slow, sluggish. 189 Mostly in later Greek, although Plato uses it
much in the same sense as here. "When they have to face study they are stupid (nwqroi>) and cannot remember." Theaet. 144 B. In LXX, Proverbs 22:29; Sir. iv. 29;
11:12. Sometimes = low, mean, obscure. So in Proverbs, but in Sirach slack, slow.

12. When for the time ye ought to be teachers (ojfei>lontev ei+nai dida>skaloi dianon). Rend. for when ye ought to be teachers by reason of the time. A.V. entirely
obscures the true meaning, which is that, because of the time during which the readers have been under instruction, they ought to be able to instruct others.

Again (pa>lin). Not with teach you, as A.V., but with ye have need. The position of the word is emphatic. Again ye have need of being taught the very rudiments of
divine truth which ye were taught long ago.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 120 / 632
Which be (tina). A.V. takes the pronoun as interrogative (ti>na). Better indefinite as subject of dida>skein teach. Rend. "ye have need that some one teach you."

The first principles of the oracles (ta, stoicei~a th~v ajrch~v tw~n logi>wn). Lit. the rudiments of the beginning of the oracles. The phrase stoicei~a th~v ajrch~v N.T.o.
obscures the true meaning, which is that, because of the time during which the readers have been under instruction, they ought to be able to instruct others.

Again (pa>lin). Not with teach you, as A.V., but with ye have need. The position of the word is emphatic. Again ye have need of being taught the very rudiments of
divine truth which ye were taught long ago.

Which be (tina). A.V. takes the pronoun as interrogative (ti>na). Better indefinite as subject of dida>skein teach. Rend. "ye have need that some one teach you."

The first principles of the oracles (ta, stoicei~a th~v ajrch~v tw~n logi>wn). Lit. the rudiments of the beginning of the oracles. The phrase stoicei~a th~v ajrch~v N.T.o.
It is = primary elements. For stoicei~a see on Galatians 4:3. lo>gion is a diminutive, meaning strictly a brief utterance, and used both in classical and biblical Greek of
divine utterances. In Class. of prose oracles. Philo uses it of the O.T. prophecies, and his treatise on the Ten Commandments is entitledperika logi>wn. In LXX often
generally - "the word or words of the Lord," see Numbers 24:16; Deuteronomy 33:9; Psalms 11:6; 17:30 etc. It was used of the sayings of Jesus, see Polycarp, Ad
Phil. 7. From the time of Philo, of any sacred writing, whether discourse or narrative. Papias and Irenaeus have tagia dominical oracles. 190 The meaning here is the
O.T. sayings, especially those pointing to Christ.

And are become (kainate). As in ver. 11, implying degeneracy. The time was when you needed the strong meat of the word.

Milk (ga>laktov). Comp. 1 Corinthians 3:2. Answering to rudiments.

Strong meat (sterea). Lit. solid meat. See on steadfast, 1 Peter 5:9. More advanced doctrinal teaching. The explanation of the Melchisedec priesthood to which the
writer was about to pass involved the exhibition for the first time of the opposition of the N.T. economy of salvation to that of the old, and of the imperfection and
abrogation of the O.T. priesthood. To apprehend this consequence of N.T. revelation required alert and matured minds. This is why he pauses to dwell on the sluggish
mental and spiritual condition of his readers.

13. Useth (mete>cwn). Rend. partakes of. See on Hebrews 1:9; 2:14; 3:1, 14.

Unskilful (a]peirov). N.T.o. Rend. unskilled or inexperienced.

In the word of righteousness (lo>gou dikaiosu>nhv). The phrase N.T.o. The genitive dikaiosu>nhv of righteousness is combined in N.T. with way, God, gift,
instruments, servants, law, ministration, fruit and fruits, ministers, hope, breastplate, crown, king, preacher. It is a mistake to attempt to give the phrase here a concrete
meaning. It signifies simply a word of normally right character. It is not = the Christian revelation, which would require the article. Probably, however, in the foreground
of the writer's thought was the word spoken by the Son (Hebrews 1:2); the salvation which at first was spoken by the Lord (Hebrews 2:3). 191

A babe (nh>piov). See on Romans 2:20; 1 Corinthians 3:1; Ephesians 4:14.

14. Strong meat belongeth to them that are of full age (telei>wn de> ejstin hJ sterea). This rendering is clumsy. Rend. solid food is for full-grown men. For telei>wn full-
grown, see on 1 Corinthians 2:6. Often by Paul, as here, in contrast with nh>pioi immature Christians. See 1 Corinthians 2:6; 3:1; 13:11; Ephesians 4:4. Paul has the
verb nhpia>zein to be a child in 1 Corinthians 14:20.

By reason of use (dia). For use rend. habitude. N.T.o. It is the condition produced by past exercise. Not the process as A.V., but the result.

Their senses (taria). N.T.o. Organs of perception; perceptive faculties of the mind. In LXX see Jeremiah 4:19; 4 Macc. ii. 22.

Exercised (gegumnasme>na). See on 2 Peter 2:14 and 1 Timothy 4:7.

Good and evil. Not moral good and evil, but wholesome and corrupt doctrine. The implication is that the readers' condition is such as to prevent them from making this
distinction.

CHAPTER 6

Some difficulty attaches to the first three verses, because the writer combines two thoughts: his own intention to proceed from elementary to more advanced teachings,
and his readers' advance to that higher grade of spiritual receptiveness on which the effectiveness of his teaching must depend. The mistake in interpretation has been in
insisting that the three verses treat only the one or the other thought. Observe that diowherefore is connected with the rebuke in Hebrews 5:11, 12; and that that rebuke
is directly connected with the announcement of the doctrine of the Melchisedec priesthood of Christ. The course of thought is as follows: Christ is a priest after the
order of Melchisedec (Hebrews 5:10). There is much to be said on this subject, and it is hard to explain, because you have become dull, and need elementary teaching,
whereas, by reason of your long Christian standing, you ought to be teachers yourselves (Hebrews 5:11, 12). For you all recognize the principle that baby-food is for
babes, and solid food only for men, whose powers have been trained by habitual exercise (Hebrews 5:13, 14). Wherefore, in order that you may be aroused from your
sluggishness and have your perceptions brought up to the matured condition which befits men in Christ, and in order that I may, at the same time, complete the
development of my theme, I propose that we together move forward to completion: I to the full exposition of the subject of Christ's high-priesthood, and you to that
maturity of discernment which becomes you. This will require us both to leave the rudimentary stage of teaching concerning Christ.

1. Leaving the principles of the doctrines of Christ (ajfe>ntev togon). Lit. leaving the word of the beginning concerning Christ. jAfe>ntev leaving or dismissing does not
imply ceasing to believe in elementary truths or to regard them as important, but leaving them "as a builder leaves his foundation in erecting his building" (Bruce). The
word of the beginning of Christ is practically = the rudiments of the beginning, Hebrews 5:12; that rudimentary view of Christ's person and office which unfolds into the
doctrine of his priesthood. Up to this point the writer has shown only that the permanent elements of the old covenant remain and are exalted in Christ. The more
difficult point, which it will require matured perception to grasp, is that Christ's priesthood involves the entire abolition of the old covenant.

Let us go on unto perfection (ejpithta ferw>meqa). Lit. let us be born on to completeness. The participial clause, leaving, etc., is related to the verbal clause as
expressing a necessary accompaniment or consequence of the latter. Let us be born on to completeness, and, because of this, leave, etc. This sense is not given by the
Rev. Teleio>thv only here and Colossians 3:14. Rend. completeness. The completeness is viewed as pertaining to both the writer and the readers. He proposes to fully
develop his theme: they are exhorted to strive for that full Christian manhood which will fit them to receive the fully-developed discussion.

Not laying again the foundation (mhlin qeme>lion kataballo>menoi). Not explanatory of leaving, etc. The following words, describing the elements of the foundation, -
repentance, baptisms, etc., - simply illustrate in a general way the proposal to proceed to the exposition of the doctrine of Christ's priesthood. The illustrative
proposition is that a building is not completed by lingering at the foundation; and so Christian maturity is not to be attained by going back to subjects which belong to
the earliest stage of Christian instruction. He purposely selects for his illustration things which belong to the very initiation of Christian life.

Dead works (nekrw~n e]rgwn). The phrase only in Hebrews. Comp. Hebrews 9:14. Not sinful works in the ordinary sense of the term, but works without the element
 Copyright
of life which(c) 2005-2009,
               comes   throughInfobase
                               faith in theMedia
                                            livingCorp.
                                                   God. There is a sharp opposition, therefore, between dead works and faith. They are contraries. ThisPage   121be/one
                                                                                                                                                       truth must    632of
the very first things expounded to a Jew embracing Christianity.
the earliest stage of Christian instruction. He purposely selects for his illustration things which belong to the very initiation of Christian life.

Dead works (nekrw~n e]rgwn). The phrase only in Hebrews. Comp. Hebrews 9:14. Not sinful works in the ordinary sense of the term, but works without the element
of life which comes through faith in the living God. There is a sharp opposition, therefore, between dead works and faith. They are contraries. This truth must be one of
the very first things expounded to a Jew embracing Christianity.

2. Doctrine of baptisms (baptismw~n didach). 192 Not laying again as a foundation the teaching (didach) of baptisms. baptismo>v only here, Hebrews 9:10 and Mark
7:4. The common form is ba>ptisma. Neither word in LXX or Class. The meaning here is lustral rites in general, and may include the baptism of John and Christian
baptism. The teaching would cover all such rites, their relations and comparative significance, and it would be necessary in the case of a Jewish convert to Christianity
who might not perceive, for example, any difference between Jewish lustrations and Christian baptism.

Laying on of hands. See on 1 Timothy 4:14. A Jewish and a Christian practice.

Resurrection - eternal judgment. Both resurrection and future judgment were Jewish tenets requiring exposition to Jewish converts as regarded their relations to the
same doctrines as taught by Christianity. The resurrection of Christ as involving the resurrection of believers would, of itself, change the whole aspect of the doctrine of
resurrection as held by a Few. jAiwni>ou eternal certainly cannot here signify everlasting. It expresses rather a judgment which shall transcend all temporal judgments;
which shall be conducted on principles different from those of earthly tribunals, and the decisions of which shall be according to the standards of the economy of a
world beyond time. See additional note on 2 Thessalonians 1:9. The phrase eternal judgment N.T.o. Comp. kri>ma tollon the judgment to come, Acts 24:25.

3. If God permit (eja>nper ejpitre>ph| oJ qeo>v). The exact formula N.T.o. Comp. 1 Corinthians 16:7; Acts 18:21. Pagan parallels are tw~n qew~n qelo>ntwn if the
gods will; qew~n ejpitrepo>ntwn the gods permitting, and qew~n boulome>nwn if the gods desire. An ominous hint is conveyed that the spiritual dullness of the
readers may prevent the writer from developing his theme and them from receiving his higher instruction. The issue is dependent on the power which God may impart to
his teaching, but his efforts may be thwarted by the impossibility of repentance on their part. No such impossibility is imposed by God, but it may reside in a moral
condition which precludes the efficient action of the agencies which work for repentance, so that God cannot permit the desired consequence to follow the word of
teaching.

4. Impossible (ajdu>naton). It is impossible to dilute this word into difficult.

Those who were once enlightened (tountav). Rend. "once for all enlightened." %Apax is frequent in the Epistle. Comp. Hebrews 9:7, 26, 27, 28; 10:2; 12:26, 27.
Indicating that the enlightenment ought to have sufficed to prevent them from falling away; not that it does not admit of repetition. Enlightened, through the revelation of
God in Christ, the true light, and through the power of the Spirit. Fwti>zein in LXX usually to teach or instruct; see Psalms 108:130; 2 Kings 12:2; 17:27. Comp. in
N.T. John 1:9; Ephesians 1:18; 3:9; Hebrews 10:32. Erasmus gives the correct explanation: "Who once for all have left the darkness of their former life, having been
enlightened by the gospel teaching." There is no ground for explaining the word here of baptism, although the fathers from the time of Justin Martyr used fwti>zein and
fwtosmo>v in that sense, and this usage continued down to the Reformation. See Just. Mart. Apol. 1. 62. Chrysostom entitled his 59th Homily, addressed to
candidates for baptism, prollontav fwti>zesqai to those who are about to be enlightened; and justified this name for baptism by this passage and 10:32. The Peshitto
translates this passage, "who have once (for all) descended to baptism." The N.T. gives no example of this usage. 193

Tasted of the heavenly gift (geusame>nouv th~v dwrea~v th~v ejpourani>ou) For geusame>nouv tasted, comp. Hebrews 2:9. The meaning is, have consciously
partaken of. Comp. 1 Peter 2:3 and trw>gwn eateth, John 6:56. The heavenly gift is the Holy Spirit. It is true that this is distinctly specified in the next clause, but the
two clauses belong together. 194

Partakers of the Holy Ghost (meto>couv pneu>matov aJgi>ou). "Heavenly gift" emphasizes the heavenly quality of the gift. The Holy Ghost is the gift itself which
possesses the heavenly quality.

5. The good word of God (kalo). The gospel of Christ as preached. Comp. Hebrews 2:3. To the word are attached life (Acts 5:20); spirit and life (John 6:63);
salvation (Acts 11:14); cleansing (Ephesians 5:26); especially the impartation of the Spirit (John 3:34; Acts 5:32; 10:44; Ephesians 6:17; Hebrews 2:4).

Powers of the world to come (duna>meiv me>llontov aijw~nov). Not foretastes of heavenly bliss. The world to come is the world of men under the new order which is
to enter with the fulfillment of Christ's work. See on these last days, Hebrews 1:2. These powers are characteristic of that period, and in so far as that dispensation is
inaugurated here and now, they assert and manifest themselves.

6. If they shall fall away (kaintav). Lit. and having fallen away. Comp. pefall, Hebrews 4:11. Parapi>ptein, N.T.o. It means to deviate, turn aside. Comp. LXX, Ezekiel
14:13; 15:8.

To renew them again (pazein). The verb N.T.o. jAnakainou~n to renew, 2 Corinthians 4:16; Colossians 3:10.

Seeing they crucify to themselves - afresh (ajnastaurou~ntav eJautoi~v). In the Roman classical use of the word, ajna> has only the meaning up: to nail up on the cross.
Here in the sense of anew, an idea for which classical writers had no occasion in connection with crucifying. 195 JEautoi~v for themselves. So that Christ is no more
available for them. They declare that Christ's crucifixion has not the meaning or the virtue which they formerly attached to it.

The Son of God. Marking the enormity of the offense.

Put him to an open shame (paradeigmati>zontav). N.T.o. Rarely in LXX. Comp. Numbers 25:4hang them up. From parabeside, deiknu>nai to show or point out. To
put something alongside of a thing by way of commending it to imitation or avoidance. To make an example of; thence to expose to public disgrace. Dei~gma example,
only Jude 1:7. Deigmati>zein to make a public show or example, Matthew 1:19; Colossians 2:15. See additional note at the end of this chapter.

7. The inevitableness of the punishment illustrated by a familiar fact of nature.

The earth (gh~). Or the land. Personified. Comp. aujtoma>th hJ gh~ the land of itself, Mark 4:28 see note.

Which drinketh in (hJ piou~sa). Appropriates the heavenly gift of rain, the richness of which is indicated by that cometh oft upon it.

Herbs (bota>nhn). Grass, fodder. N.T.o.

Meet for them by whom it is dressed (eu]qeton ejkei>noiv di ou[v kai). For eu]qeton, lit. well placed, thence fit or appropriate, see Luke 9:62; 14:85. Gewrgei~n to till
the ground, N.T.o. Rend. tilled. Dress is properly to trim. The natural result of the ground's receiving and absorbing the rains is fruitfulness, which redounds to the
benefit of those who cultivate it.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 122 / 632
Receiveth blessing from God (metalamba>nei eujlogi>av ajpo). Rend. partaketh of blessing. The blessing is increased fruitfulness. Comp. Matthew 13:12; John 15:2.
Meet for them by whom it is dressed (eu]qeton ejkei>noiv di ou[v kai). For eu]qeton, lit. well placed, thence fit or appropriate, see Luke 9:62; 14:85. Gewrgei~n to till
the ground, N.T.o. Rend. tilled. Dress is properly to trim. The natural result of the ground's receiving and absorbing the rains is fruitfulness, which redounds to the
benefit of those who cultivate it.

Receiveth blessing from God (metalamba>nei eujlogi>av ajpo). Rend. partaketh of blessing. The blessing is increased fruitfulness. Comp. Matthew 13:12; John 15:2.

8. But that which beareth thorns and briers (ejkfe>rousa denqav kailouv). Wrong. As given in A.V. the illustration throws no light on the subject. It puts the contrast as
between two kinds of soil, the one well-watered and fertile, the other unwatered and sterile. This would illustrate the contrast between those who have and those who
have not enjoyed gospel privileges. On the contrary the contrast is between two classes of Christians under equally favorable conditions, out of which they develop
opposite results. Rend. but if it (the ground that receives the rain) bear thorns and thistles, etc. &Akanqai thorns, from ajkh> a point. Tri>bolov, from trei~v three and
be>lov a dart; having three darts or points. A ball with sharp iron spikes, on three of which it rested, while the fourth projected upward, was called tribulus or tribolus,
or caltrop. These were scattered over the ground by Roman soldiers in order to impede the enemy's cavalry. A kind of thorn or thistle, a land-caltrop, was called
tribulus So Virgil,

"Subit aspera silva,

Lappaeque tribulique."

Georg. i. 153.

Is rejected (ajdo>kimov). Lit. unapproved. See on reprobate, Romans 1:28.

Nigh unto cursing (kata>rav ejggu>v). See on Galatians 3:10. Enhancing the idea of rejected. It is exposed to the peril of abandonment to perpetual barrenness.

Whose end is to be burned (h=v tolov eijv kau~sin). awhose, of which, may be referred to cursing - the end of which cursing: but better to the main subject, gh~ the
land. Te>lov is consummation rather than termination. jEiv kau~sin, lit. unto burning. Comp. LXX, Isaiah 40:16. The consummation of the cursed land is burning.
Comp. John 15:6. The field of thorns and thistles is burned over and abandoned to barrenness. 196

9. But the writer refuses to believe that his readers will incur such a fate.

Beloved (ajgaphtoi>). Only here in the epistle. It often suggests an argument. See 1 Corinthians 10:14; 15:58; 2 Corinthians 7:1.

We are persuaded (pepei>smeqa). We are firmly convinced. The verb indicates a past hesitation overcome.

Better things (tassona). The article gives a collective force, the better state of things, the going on unto perfection (ver. 1). For krei>ssona better, see on Hebrews 1:4.

That accompany salvation (ejco>mena swthri>av). &Ecesqai with a genitive is a common Greek idiom meaning to hold one's self to a person or thing; hence to be
closely joined to it. So in a local sense, Mark 1:38; in a temporal sense, Luke 13:33next. He is persuaded that they will give heed to all things which attend the work of
salvation and will enjoy all that attaches to a saved condition.

10. He is encouraged in this confidence by the fact that they are still as formerly engaged in Christian ministries.

Your work and labor of love (tou~ e]rgou uJmw~n kaiphv). Omit labor. The A.V. follows T.R.tou~ ko>pou. Rend. your work and the love which ye shewed, etc.

Which ye have shewed toward his name (h=v ejnedei>xasqe eijv to). The verb means, strictly, to show something in one's self; or to show one's self in something.
similar praise is bestowed in Hebrews 10:32. They have shown both love and work toward God's name. That does not look like crucifying Christ. God is not unjust, as
he would show himself to be if he were forgetful of this.

11. We desire (ejpiqumou~men). Strongly, earnestly. Comp. Matthew 13:17; Luke 22:15. The manifestations just mentioned make the writer desire that they may
exhibit more of the spirit which animates their beneficent works.

Each (e[kaston). He is concerned, not only for the body of believers, but for each member.

To the full assurance of hope unto the end (proan th~v ejlpi>dov a]rci te>louv). That is, we desire that each of you exhibit the same diligence to develop your hope,
which is in danger of failing, into full assurance, unto the end of the present season of trial with its happy consummation. Comp. Romans 8:24. For plhrofori>a see on 1
Thessalonians 1:5 and comp. Romans 4:21; 14:5. It is practically the same whether we translate full development or full assurance. The two meanings coalesce. Hope
develops into full assurance.

12. Slothful (nwqroi). See on Hebrews 5:11. Or sluggish, as you will become if you lose hope.

Followers (mimhtai). Rend. imitators.

Faith and patience (pi>stewv kaiav). For patience rend. long-suffering, and see on James 5:7. Faith and long-suffering go together. Faith does not win its inheritance
without persevering endurance; hence long-suffering is not only presented as an independent quality, but is predicated of faith.

Inherit (klhronomou>ntwn). Notice the present participle, are inheriting. Their present faith and perseverance are now making for their final inheritance. Comp.
Ephesians 1:14.

13. Illustration of the long-suffering of faith by the example of Abraham. The necessity for emphasizing this element of faith lay in the growing discouragement of the
Jewish Christians at the long delay of Christ's second coming. Comp. Hebrews 11. Abraham became a sojourner in the land of the promise, looking for the heavenly
city (Hebrews 11:9, 10). All the instances cited in that chapter illustrate the long outlook of faith, involving patient waiting and endurance. The example of Abraham
shows, first, that the promise of God is sure.

Because he could swear by no greater (ejpei' oujdenozonov ojmo>sai). Lit. since he had (the power) to swear by no one greater.

By himself (kaq' eJautou~). Comp. Genesis 22:16. N.T.o, but see LXX, Amos 6:8.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 123 / 632
14. Surely blessing I will bless thee (eij mh>n eujlogw~n eujlogh>sw se). jEi mh>n as a formula of swearing N.T.o. In LXX, see Numbers 14:23, 28, 35; Isaiah 45:23;
Ezekiel 33:27; 34:8. Blessing I will bless is a Hebraism, emphasizing the idea contained in the verb. Comp. LXX, Genesis 22:17; Numbers 25:10; Deuteronomy 15:4.
197
Because he could swear by no greater (ejpei' oujdenozonov ojmo>sai). Lit. since he had (the power) to swear by no one greater.

By himself (kaq' eJautou~). Comp. Genesis 22:16. N.T.o, but see LXX, Amos 6:8.

14. Surely blessing I will bless thee (eij mh>n eujlogw~n eujlogh>sw se). jEi mh>n as a formula of swearing N.T.o. In LXX, see Numbers 14:23, 28, 35; Isaiah 45:23;
Ezekiel 33:27; 34:8. Blessing I will bless is a Hebraism, emphasizing the idea contained in the verb. Comp. LXX, Genesis 22:17; Numbers 25:10; Deuteronomy 15:4.
197

15. After he had patiently endured (makroqumh>sav). Pointing back to makroqumi>a long-suffering, ver. 12.

He obtained (ejpe>tucen). The compounded preposition ejpihas the force of upon: to light or hit upon. The verb indicates that Abraham did not personally receive the
entire fulfillment of the promise, but only the germ of its fulfillment. It was partially fulfilled in the birth of Isaac. See Romans 4:18.

The security of the divine promise illustrated by the analogy of human practice.

16. And an oath for confirmation is to them an end of all strife (kaiavpe>rav eijv bebai>wn oJ o[rkov). FOR "an oath," rend. "the oath": generic. Const. for
confirmation with end. "The oath is final for confirmation." Pe>rav is the outermost point; the point beyond which one cannot go. With this exception always in N.T. in
the plural, of the ends of the earth. See Matthew 12:42; Romans 10:18. So often in LXX. jAntilogi>a, strictly contradiction, only in Hebrews and Jude 1:11 on which
see note.

17. Wherein (ejn w=|). Referring to the whole previous clause. In accordance with this universal human custom.

Willing (boulo>menov). Rend. being minded. See on Matthew 1:19.

The immutability (toqeton). The adjective used substantively. Only here and ver. 18.

Confirmed (ejmest>teusen). Rend. interposed or mediated. Comp. mesi>thv mediator. From me>sov midst. Placed himself between himself and the heritors of the
promise.

18. Two immutable things (du>o pragma>twn ajmetaqe>twn). His word and his oath.

Strong consolation (ijscuraklhsin). jIsciro strong implies indwelling strength embodied or put forth either aggressively or as an obstacle to resistance; as an army or a
fortress. For consolation rend. encouragement, and see on Luke 6:24; 1 Corinthians 14:3.

Who have fled for refuge (oiJ katafugo>ntev). Only here and Acts 14:6. The compound verb is well rendered by A.V., since, as distinguished from the simple feu>gein
to flee, it expresses flight to a definite place or person for safety. Hence often used in connection with an altar or a sanctuary. The distinction between the simple and the
compound verb is illustrated in Hdt. iv. 23, where, speaking of the barbarous tribe of the Iyrcae, he says, "Whoever flees (feu>gwn) and betakes himself for refuge
(katafu>gh|) to them, receives wrong from no one." So Xen., Hellen. 1, 6, 16: "Conon fled (e]feuge) in swift vessels, and betakes himself for refuge (katafeu>gei) to
Mitylene."

To lay hold upon the hope set before us (krath~sai th~v prokeime>nhv). For krath~sai to lay fast hold, see on Mark 7:3; Acts 3:11; Colossians 2:19. Prokeime>nhv
lying before or set before; destined or appointed. Mostly in Hebrews. Comp. 2 Corinthians 8:12; Jude 1:7. 198

19. An anchor of the soul (a]gkuran th~v yuch~v). The same figure is implied 1 Timothy 1:19.

Sure and steadfast (ajsfalh~ te kaian). The distinction between the two adjectives expresses the relation of the same object to different tests applied from without.
jAsfalh~, not, sfa>llein to make totter, and so to baffle or foil. Hence, secure against all attempts to break the hold. Bebai>an sustaining one's steps in going (bai>nen to
go): not breaking down under what steps upon it.

Which entereth into that within the veil (eijsercome>nhn eijv toteron tou~ katapeta>smatov). Const. the participle eijsercome>nhn entering with anchor. jEsw>teron
only here and Acts 16:24. Comparative, of something farther within. So ejswte>ran fulakh>n "the inner prison," Acts 16:24. Katape>tasma veil, oClass. Commonly in
N.T. of the veil of the temple or tabernacle. See Matthew 27:51; Hebrews 9:3. That within the veil is the unseen, eternal reality of the heavenly world. 199 Two figures
are combined:

(a)the world a sea; the soul a ship; the hidden bottom of the deep the hidden reality of the heavenly world.

(b)The present life the forecourt of the temple; the future blessedness the shrine within the veil. The soul, as a tempest-tossed ship, is held by the anchor: the soul in the
outer court of the temple is fastened by faith to the blessed reality within the shrine.

20. Whither the forerunner is for us entered (o[pou pro>dromov uJpe). %Opou, strictly where, instead of o]poi whither (not in N.T.), but more significant as indicating
an abiding there. Pro>dromov forerunner, N.T.o. It expresses an entirely new idea, lying completely outside of the Levitical system. The Levitical high priest did not
enter the sanctuary as a forerunner, but only as the people's representative. He entered a place into which none might follow him; in the people's stead, and not as their
pioneer. The peculiarity of the new economy is that Christ as high priest goes nowhere where his people cannot follow him. He introduces man into full fellowship with
God. The A.V. entirely misses this point by rendering "the forerunner," as if the idea of a high priest being a forerunner were perfectly familiar. Rend. whither as a
forerunner Jesus entered. Comp. Hebrews 10:19.

Made a high priest (ajrciereumenov). Rend. having become a high priest, etc. Become, because his office must be inaugurated by his suffering human life and his death.

ADDITIONAL NOTE ON VERSES 4-6.

The passage has created much discussion and much distress, as appearing to teach the impossibility of restoration after a moral and spiritual lapse. It is to be observed:

(1)That the case stated is that of persons who once knew, loved, and believed Christian truth, and who experienced the saving, animating, and enlightening energy of
the Holy Spirit, and who lapsed into indifference and unbelief.

(2)The questions whether it is possible for those who have once experienced the power of the gospel to fall away and be lost, and whether, supposing a lapse possible,
those who fall away can ever be restored by repentance - do not belong here. The possibility of a fall is clearly assumed.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 124 / 632
(3)The sin in the case supposed is the relinquishment of the spiritual gifts and powers accompanying faith in Christ, and rejecting Christ himself.
the Holy Spirit, and who lapsed into indifference and unbelief.

(2)The questions whether it is possible for those who have once experienced the power of the gospel to fall away and be lost, and whether, supposing a lapse possible,
those who fall away can ever be restored by repentance - do not belong here. The possibility of a fall is clearly assumed.

(3)The sin in the case supposed is the relinquishment of the spiritual gifts and powers accompanying faith in Christ, and rejecting Christ himself.

(4)The significance of this sin lies in the mental and spiritual condition which it betrays. It is the recoil of conviction from Christ and the adoption of the contrary
conviction.

(5)The writer does not touch the question of the possibility of God's renewing such to repentance. He merely puts his own hypothetical case, and says that, in the nature
of such a case, the ordinary considerations and means which are applied to induce men to embrace the gospel no longer appeal to the subjects supposed. He
contemplates nothing beyond such agencies, and asserts that these are powerless because the man has brought himself into a condition where they can no longer exert
any power.

Whether God will ever reclaim by ways of his own is a point which is not even touched. Destruction of the faculty of spiritual discernment is the natural outcome of
deliberate and persistent sin, and the instrument of its punishment. Note, "renew unto repentance." God promises pardon on penitence, but not penitence on sin. See a
powerful passage in Coleridge's Moral and Religious Aphorisms, Amer. ed., Vol. I., p. 191.

CHAPTER 7

The Melchisedec-priesthood of Christ. - Christ can be a priest without Aaronic descent, and his priesthood is of a higher and older type than the Levitical.

1. For this Melchisedec, etc. See Genesis 14:18-20; Psalms 110.

2. First being by interpretation King of righteousness (prw~ton memenov basileunhv). The first designation is the literal interpretation of the Hebrew name. Being
interpreted belongs only to this designation. So Joseph Ant. i., x., 2: shmai>nei de tou~to basileukaiov "and this (the name Melchisedec) signifies righteous king."

And after that also (e]peita de). Then follows a designation derived from his character, king of peace. Supply being; not being interpreted.

Salem. Commonly regarded as the site of Jerusalem. It has also been supposed to represent Salei>m Salim, mentioned in John 3:23. Jerome says that the place
retained that name in his day, and that the ruins of Melchisedec's palace were shown there. 200 The ancient name of Jerusalem was Jebus. Others, again, suppose that
Salem is not the name of a place, but is merely the appellation of Melchisedec. The passage in Genesis, however, points to a place, and the writer might naturally have
desired to indicate the typical meaning of the city over which Melchisedec reigned.

3. Without father, without mother, without descent (ajpa>twr, ajmhghtov). The three adjectives N.T.o, oLXX. The meaning is that there is no record concerning his
parentage. This is significant as indicating a different type of priesthood from the Levitical, in which genealogy was of prime importance. No man might exercise priestly
functions who was not of the lineage of Aaron.

Having neither beginning of days nor end of life. That is to say, history is silent concerning his birth and death.

But made like unto the Son of God (ajfwmoiwme>nov de). The verb N.T.o. Made like or likened, not like. "The resemblance lies in the Biblical representation, and not
primarily in Melchisedec himself" (Westcott). Son of God, not Son of man, for the likeness to Jesus as Son of man would not hold; Jesus, as man, having had both birth
and death. The words likened unto the Son of God stand independently. Not to be connected with the following sentence, so as to read abideth a priest continually like
the Son of God; for, as a priest, Melchisedec, chronologically, was prior to Christ; and, therefore, it is not likeness with respect to priesthood that is asserted. The
likeness is in respect to the things just predicated of Melchisedec. Christ as Son of God was without father, mother, beginning or end of days; and, in these points,
Melchisedec is likened in Scripture to him.

Abideth a priest continually (me>nei iJereuv). Dihnekh>v from diafe>rein to bear through; born on through ages, continuous. Only in Hebrews. There is no historical
account of the termination of Melchisedec's priesthood. The tenure of his office is uninterrupted. The emphasis is on the eternal duration of the ideal priesthood, and the
writer explains the Psalm as asserting eternal duration as the mark of the Melchisedec order. Accordingly, he presents the following characteristics of the ideal
priesthood: royal, righteous, peace-promoting, personal and not inherited, eternal. Comp. Isaiah 9:6, 7; 11. 4:10; 32:17; 53:7. It is, of course, evident to the most
superficial reader that such exposition of O.T. scripture is entirely artificial, and that it amounts to nothing as proof of the writer's position. Melchisedec is not shown to
be an eternal high priest because his death-record is lost; nor to be properly likened unto the Son of God because there is no notice of his birth and parentage.

4. The superiority of the Melchisedec priesthood to the Levitical.

Consider (qewrei~te). Only here in Hebrews and oP. Except this passage, confined to the Synoptic Gospels, Acts, and Johannine writings. See on Luke 10:18; John
1:18.

How great (phli>kov). Only here and Galatians 6:11.

The patriarch (oJ patria>rchv). Only here and in Acts.

The tenth (deka>thn). Properly an adjective, but used as a noun for tithe. Only in Hebrews, as is the kindred verb dekatou~n to impose or take tithes. jApodekatoi~n
to exact tithes, Hebrews 7:5. Comp. Matthew 23:23; Luke 11:42.

Of the spoils (ejk tw~n ajkroqini>wn). The noun N.T.o, from a[rkon topmost point, and qi>v a heap. The top of the pile: the "pick" of the spoil.

5. If Melchisedec was greater than Abraham, he was greater than Abraham's descendants, including the tribe of Levi.

They that are of the sons of Levi who receive, etc. (oiJ ejk tw~n uiJw~n Leueinontev). Those out of the sons of Levi who become priests. Not those who receive the
priesthood from the sons of Levi. Not all Levites were priests, but only those of the house of Aaron.

The office of the priesthood (than). Only here and Luke 1:9.

A commandment (ejntolh). A special injunction, See on James 2:8; Ephesians 2:15.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 125 / 632
To take tithes (ajpodekatoi~n). See on ver. 4.
The office of the priesthood (than). Only here and Luke 1:9.

A commandment (ejntolh). A special injunction, See on James 2:8; Ephesians 2:15.

To take tithes (ajpodekatoi~n). See on ver. 4.

That is of their brethren, though they come out of the loins of Abraham. The people, the brethren of the Levites, are descended from their common ancestor, Abraham,
yet the Levites exact tithes from them.

6. But he whose descent is not counted from them (oJ demenov ejx aujtw~n). Lit. he who is not genealogically derived from them: Melchisedec. The verb N.T.o.

Received tithes of Abraham. Melchisedec, who has no part in the Levitical genealogy, and therefore no legal right to exact tithes, took tithes from the patriarch himself.
Hence he was greater than Abraham. The right of the Levitical priest to receive tithes was only a legal right, conferred by special statute, and therefore implied no
intrinsic superiority to his brethren; but Melchisedec, though having no legal right, received tithes from Abraham as a voluntary gift, which implied Abraham's recognition
of his personal greatness.

And hath blessed him that had the promises. Melchisedec accepted the position accorded to him by Abraham's gift of tithes by bestowing on Abraham his blessing, and
Abraham recognized his superiority by accepting his blessing. He who had received the divine promises might have been supposed to be above being blessed by any
man. The significance of this acceptance is brought out in the next verse.

7. Without all contradiction (cwrishv ajntilogi>av). Asserting a principle which no one thinks of questioning: it is the less who is blessed, and the greater who blesses.

8. Here (w=de). In the Levitical economy.

Men that die receive tithes. The emphasis is on ajpoqnh>skontev dying. The Levites are dying men, who pass away in due course, and are succeeded by others.

But there (ejkei~ de). In the case of Melchisedec.

(He receiveth them of whom) it is witnessed that he liveth (marturou>menov o[ti zh~|). The Greek is very condensed: being attested that he liveth. The A.V. fills it out
correctly. Melchisedec does not appear in Scripture as one who dies, and whose office passes to another. See on abideth continually, ver. 3.

9. Levi himself, in the person of Abraham, was tithed by Melchisedec.

As I may say (wJv e]pov eijpei~n). = so to speak. N.T.o. oLXX. Introducing an unusual statement, or one which may appear paradoxical or startling to the reader, as
this statement certainly is, to a modern reader at least.

In Abraham (di' jAbraa). Lit. through Abraham.

10. In the loins of his father (ejn th~| ojsfu>i` tou~ patro). His own father; not of Abraham.

When Melchisedec met him. In the person of Abraham. The whole Jewish law, its ordinances and priesthood, are regarded as potentially in Abraham. When Abraham
paid tithes, Levi paid tithes. When Abraham was blessed, Israel was blessed. It is a kind of reasoning which would appeal to Hebrews, who so strongly emphasized
the solidarity of their race. Comp. Romans 9:4, 5.

11. In Christ, as the Melchisedec-priest, the ideal of the priesthood is realized.

Perfection (telei>wsiv). Only here and Luke 1:45. The act or process of consummating. By this word is signified the establishment of a perfect fellowship between God
and the worshipper. See Hebrews 9:9; 10:1.

Priesthood (iJerwsu>nhv). Only in Hebrews. See vers. 12, 14. It expresses the abstract notion of the priest's office; while iJerati>a ver. 5, expresses the priestly
service.

For under it the people received the law (ga' aujth~v nenomoqe>thtai). Under, rather on the basis of. The verb lit. the law has been laid down Only here and Hebrews
8:6.

What further need (ti>v e]ti crei>a). &Eti after that, assuming that there was perfection through the Levitical priesthood.

Another priest (e[teron iJere>a). Not merely another, but a different kind of priest. See on Matthew 6:24.

Should rise (ajni>stasqai). In Hebrews only here and ver. 15, both times in connection with priest.

12. Being changed (metatiqeme>nhv). Or transferred to another order. See on Galatians 1:6.

A change (meta>qesiv). A transfer to a new basis. Only in Hebrews. See Hebrews 11:5; 12:27. The inferiority of the Levitical priesthood is inferred from the fact that
another priesthood was promised. If perfection was possible at all under the Mosaic economy, it must come through the Levitical priesthood, since that priesthood was,
in a sense, the basis of the law. The whole legal system centered in it. The fundamental idea of the law was that of a people united with God. Sin, the obstacle to this
ideal union, was dealt with through the priesthood. If the law failed to effect complete fellowship with God, the priesthood was shown to be a failure, and must be
abolished; and the change of the priesthood involved the abolition of the entire legal system.

13. As the law prescribed that the priesthood should be of the order of Aaron, a new priesthood, not of that order, must set aside the law.

Pertaineth to another tribe (fulh~v eJte>rav mete>schken). Lit. hath partaken of another tribe. Not only another, but a different tribe; one not specially set apart to
sacerdotal service.

Of which no man gave attendance at the altar (ajf' h=v oujdeischken tw~| qusiasthri>w|). Prose>cein originally to bring to; bring the mind to; attend to. See on
Hebrews 2:1. qusiasth>rion altar, oClass. Strictly an altar for the sacrifice of victims; but used of the altar of incense, Luke 1:11; Revelation 8:3; comp. Exodus 30:1.
See on Acts 17:23. It was also used of the enclosure in which the altar stood. See Ignat. Eph. v; Trall. vii. See Lightfoot's interesting note, Ignatius and Polycarp, Vol.
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 126 / 632
ii., p. 43.

14. Evident (pro>dhlon). Obvious. See on 1 Timothy 5:24.
Of which no man gave attendance at the altar (ajf' h=v oujdeischken tw~| qusiasthri>w|). Prose>cein originally to bring to; bring the mind to; attend to. See on
Hebrews 2:1. qusiasth>rion altar, oClass. Strictly an altar for the sacrifice of victims; but used of the altar of incense, Luke 1:11; Revelation 8:3; comp. Exodus 30:1.
See on Acts 17:23. It was also used of the enclosure in which the altar stood. See Ignat. Eph. v; Trall. vii. See Lightfoot's interesting note, Ignatius and Polycarp, Vol.
ii., p. 43.

14. Evident (pro>dhlon). Obvious. See on 1 Timothy 5:24.

Sprang (ajnate>talken). Rend. hath sprung. In N.T. always of the rising of a heavenly body, sun or star, except Luke 12:54 of a cloud, and here. See LXX, Genesis
32:31; Exodus 22:3; Numbers 24:17; Judges 9:33; Isaiah 14:12; 40:1; Malachi 4:2. Also of the springing up of plants, Genesis 2:5; 3:18; Deuteronomy 29:23; of the
growing of the beard, 2 Samuel 10:5.

15. Evident (kata>dhlon). N.T.o. Thoroughly evident. Not referring to that which is declared to be pro>dhlon evident in ver. 14, viz., that Christ sprang out of Judah,
but to the general proposition - the unsatisfactory character of the Levitical priesthood.

Similitude (oJmio>thta). Better, likeness: answering to made like, ver. 3, and emphasizing the personal resemblance to Melchisedec.

16. The law of a carnal commandment (no>mon ejntolh~v sarki>nhv). The phrase N.T.o. No>mon the norm or standard, as Romans 7:21, 23. jEntolh~v, the specific
precept of the Mosaic law regarding Levitical priests. Comp. Ephesians 2:15. Sarki>nhv fleshly, indicates that the conditions of the Levitical priesthood had reference
to the body. Fitness for office was determined largely by physical considerations. The priest must be of proper descent, without bodily blemish, ceremonially pure. See
Hebrews 9:1-5, 10 and comp. Romans 8:3. Such a priesthood cannot be eternal.

After the power of an endless life (kataanamin ajkatalu>tou). Du>namin inherent virtue. Rend. for endless, indissoluble. Comp. katalu>qh| loosened down, of a tent, 2
Corinthians 5:1; of the stones of the temple, Matthew 24:2. Jesus was high priest in virtue of the energy of indissoluble life which dwelt in him, unlike the priests who
die, ver. 8. This truth the writer finds in the Psalms 18, 19. The structure of the passage is as follows: The two verses contain a proposition in two parts. The verb
gi>netai is or comes to pass is common to both parts. jOudeoJ no>mov is parenthetical. Rend. "for there is a disannulling of a foregoing commandment, because of its
weakness and unprofitableness (for the law made nothing perfect), and the bringing in thereupon of a better hope through which we draw nigh unto God."

18. There is verily a disannulling of the commandment going before (ajqe>thsiv menetai proagou>shv ejntolh~v). Verily is superfluous. jAqe>thsiv only here and
Hebrews 9:26; a very few times in LXX: The fundamental idea is the doing away of something established (qeto>n). The verb ajqetei~n to make void, do away with, is
common in N.T. and in LXX, where it represents fifteen different Hebrew words, meaning to deal falsely, to make merchandise of, to abhor, to transgress, to rebel, to
break an oath, etc. The noun, in a technical, legal sense, is found in a number of papyri from 98 to 271 A.D., meaning the making void of a document. It appears in the
formula eijv ajqi>thsin kairwsin for annulling and canceling. Proagou>shv ejntolh~v rend. of a foregoing commandment. The expression is indefinite, applying to any
commandment which might be superseded, although the commandment in ver. 16 is probably in the writer's mind. Foregoing, not emphasizing mere precedence in time,
but rather the preliminary character of the commandment as destined to be done away by a later ordinance. With foregoing comp. 1 Timothy 1:18; 5:24.

For the weakness and unprofitableness thereof (diav). Rend. "because of its weakness and unprofitableness." It could not bring men into close fellowship with God.
See Romans 5:20; 8:3; Galatians 3:21. jAnwfelh>v unprofitable, only here and Titus 3:9.

19. For the law made nothing perfect (oujdewsen oJ no>mov). Parenthetical. The A.V. overlooks the parenthesis, ignores the connection of bringing in with
disannulling, translates debut instead of and, and supplies did; thus making an opposition between the law which made nothing perfect and the bringing in of a better
hope, which did make something perfect. What the writer means to say is that, according to the Psalm, there takes place, on the one hand, a disannulling of the
preliminary commandment because it was weak and unprofitable, unable to perfect anything, and on the other hand, the introduction of a better hope.

The bringing in of a better hope (ejpeisagwghttonov ejlpi>dov). jEpeisagwghN.T.o, oLXX, is "a bringing in upon" (ejpi), upon the ground formerly occupied by the
commandment. So Rev., correctly, "a bringing in thereupon." For kpei>ttwn better, see on Hebrews 1:4. The comparison is not between the hope conveyed by the
commandment, and the better hope introduced by the gospel, but between the commandment which was characteristic of the law (Ephesians 2:15) and the hope which
characterized the gospel (Romans 5:2-5; 8:24).

By the which we draw nigh to God (di' h=v ejggi>zomen tw~| qew~|). Giving the reason why the hope is better. Christianity is the religion of good hope because by it
men first enter into intimate fellowship with God. The old priesthood could not effect this.

20-24. A third argument to show the inferiority of the old priesthood. It is twofold:

(a)the new priesthood was established with the oath of God;

(b)it is held perpetually by one person, in contrast with the old priesthood which was administered by a succession of priests.

20. Not without an oath (ouj cwriav). The A.V. is, on the whole, better than Rev. by inserting he was made priest. JOrkwmosi>a only in Hebrews. In LXX see Ezekiel
17:18; 1 Esdr. 9:93. For an oath rend. the taking of an oath.

21. For those priests were made (oiJ meeijsitev). Rend. for they have been made priests. Lit. are priests, having become such.

Without an oath. Without the taking of an oath by God. Scripture says nothing of an oath of God when he appointed Aaron and his posterity to the priesthood.

But this with an oath (oJ deav). Rend. but he with the taking of an oath. The taking of the oath accompanied (meta) the inauguration into the priesthood.

That said (le>gontov). Better, saith. Still says, since the promise is realized in Christ's priesthood.

22. Was Jesus made a surety of a better testament (krei>ttonov diaqh>khv ge>gonen e]gguov jIhsou~v). &Egguov surety, N.T.o. Comp. Sir. xxix. 15, 16; 2 Macc. x.
28. Occasionally in Class., where also occur ejggua~n to give as a pledge, ejggu>h surety, ejggu>hsiv giving in surety, ejgguhth>v one who gives security, and
ejgghto>v plighted, always of a wife. The idea underlying all these words is that of putting something into one's hand (ejn in gu>alon hollow of the hand) as a pledge.
For testament rend. covenant and see on Hebrews 9:16. The thought of a covenant is introduced for the first time, and foreshadows Hebrews 8:6-13. It adds to the
thought of the inferiority of the Levitical priesthood that of the inferiority of the dispensation which it represented.

23. Were many priests (plei>one>v eijsin gegono>tev iJerei~v). Comp. ver. 21 for the construction. Rend. have been made priests many in number.

Because they
Copyright  (c)were not suffered
               2005-2009,       to continue
                            Infobase  Media (diaesqai
                                              Corp. parame>nein). Rend. because they are hindered from continuing. Parame>nein "to abide by their
                                                                                                                                             Page ministration."
                                                                                                                                                     127 / 632
24. Hath an unchangeable priesthood (ajpara>baton e]cei thnhn). Rend. hath his priesthood unchangeable. The A.V. misses the possessive force of the article, his
priesthood, and the emphasis is on unchangeable ajpara>batov, N.T.o. oLXX. This may be explained either as inviolable, or which does not pass over to another.
thought of the inferiority of the Levitical priesthood that of the inferiority of the dispensation which it represented.

23. Were many priests (plei>one>v eijsin gegono>tev iJerei~v). Comp. ver. 21 for the construction. Rend. have been made priests many in number.

Because they were not suffered to continue (diaesqai parame>nein). Rend. because they are hindered from continuing. Parame>nein "to abide by their ministration."

24. Hath an unchangeable priesthood (ajpara>baton e]cei thnhn). Rend. hath his priesthood unchangeable. The A.V. misses the possessive force of the article, his
priesthood, and the emphasis is on unchangeable ajpara>batov, N.T.o. oLXX. This may be explained either as inviolable, or which does not pass over to another.
Comp. Exodus 32:8; Sir. xxiii. 18. Usage is in favor of the former meaning, but the other falls in better with the course of thought.

25. To the uttermost (eijv to). Pantelh>v all complete. only here and Luke 13:11. Not perpetually, but perfectly.

Come unto God (prosercome>nouv tw~| qew~|). The verb oP., and in this sense only in Hebrews and 1 Peter 2:4. See a peculiar usage in 1 Timothy 6:3. Comp.
ejggi>zein to draw near, James 4:8; Hebrews 7:19.

To make intercession for them (eijv tonein uJpe). The verb only here in Hebrews. Comp.uJperentugca>nein, Romans 8:26 see note. See also on ejnteu>xeiv
supplications, 1 Timothy 2:1. The idea is not intercession, but intervention. It includes every form of Christ's identifying himself with human interests. 201 The attempt
has been made to trace this idea to Philo, who alludes to the lo>gov iJke>thv the supplicant Logos, and the lo>gov para>klhtov the advocate-Logos. But the Logos is
not treated by Philo as a divine-human personality intervening for men, but as a poetical personification allegorically considered. In one instance the suppliant Logos is
the cry of the oppressed Israelites; in another, Moses, as the allegorical representative of the universal reason of mankind. It represents certain functions of human
reason and speech. Again, the suppliant is. the visible Cosmos striving to realize its ideal.

26-28. Sketch of the ideal priest.

26. Became us (hJmi~n e]prepen). See on Hebrews 2:10. For the verb see on Titus 2:1. There was an essential fitness in the gift of our great high priest. Comp.
Hebrews 2:17.

Holy (o[siov). See on Luke 1:75. Always with a relation to God; never of moral excellence as related to men. Of Christ, Acts 2:27; 13:35: of a bishop, Titus 1:8.

Harmless (a]kakov). Rend. guileless. Free from malice and craft. Only here and Romans 16:18. Undefiled (ajmi>antov), see on 1 Peter 1:4.

Separate (kecwrisme>nov). Rend. separated: denoting a condition realized in Christ's exaltation. Comp. Romans 6:10.

Higher than the heavens (uJyhlo>terov tw~n oujranw~n). Comp. Ephesians 4:10Hebrews 4:14.

27. Who needeth not daily (kaq' hJme>ran). Apparently inconsistent with Hebrews 9:7: but the sense is, "who hath no need day by day as the high priest had (year by
year) to offer sacrifices," etc. The great point is repetition, whether daily or yearly. 202

Once (ejfa>pax). Rend. once for all. Contrasted with daily.

When he offered up himself (eJautogkav). A new thought. For the first time Christ appears as victim. Comp. Hebrews 9:12, 14; Ephesians 5:2.

28. Summarizing the contents of vers. 26, 27. - The law constitutes weak men high priests. God's sworn declaration constitutes a son, perfected forevermore.
jAnqrw>pouv men, many in number as contrasted with one Son. &Econtav ajsqe>neian having infirmity, stronger than ajsqenei~v weak, which might imply only special
exhibitions of weakness, while having infirmity indicates a general characteristic. See on John 16:22.

A son. Again the high-priesthood is bound up with sonship, as in Hebrews 5:5, 6.

CHAPTER 8

Christ's fulfillment of his high-priestly office as related to the Aaronic priesthood. - Christ's ministry is superior to that of the Levitical priests as he himself is superior to
them.

1. Of the things which we have spoken (ejpinoiv). The A.V. is wrong. jEpiis in the case of, or in the consideration of: not of, nor in addition to. Toi~v legome>noiv "the
things which are being spoken": the matters now under discussion.

The sum (kefa>laion). Rend. the chief point. It is not the sum of what precedes, but the main point of the present discussion. This point is that Christ is the minister of a
better sanctuary, connected with a better covenant.

Such an high priest (toiou~ton). Taken up from Hebrews 7:26.

Is set (ejka>qisen). Repeating Hebrews 1:3. Rend. sat down.

The throne of the majesty (tou~ qro>nou th~v megalwsu>nhv). See on Hebrews 1:3. The phrase N.T.o.

In the heavens (ejn toi~v oujranoi~v). Const. with sat down, not with majesty, which is complete in itself and needs no qualifying epithet.

2. A minister (leitourgo). Sat down as a minister. From an old adjective lei~tov or le>i`tov (found only in this compound), belonging to the people, and e]rgon work.
Hence, originally, the service of the state in a public office. In LXX and N.T. leitourgominister, leitourgei~n to minister, and leitourgi>a ministry are used both of priestly
service to God and of service to men. Leitourgi>a in LXX rarely of the service of the priests, often of the Levites. See 1 Kings 1:4; 19:21; 2 Kings 4:43; 6:15.
LeitourgouHebrews 1:7 in the general sense of servants of God.

Of the sanctuary (tw~n aJgi>wn). The heavenly sanctuary. Tathe most holy place, Hebrews 9:8, 12, 25; 10:19; 13:11. Comp. a[gia ajgi>wn holy of holies, Hebrews
9:3. %Agia holy places generally, but with special reference to the innermost sanctuary, Hebrews 9:24.

The true tabernacle (th~v skhnh~v th~v ajluqinh~v). Explanatory oftw~n aJgi>wn. The form of expression is emphatic: the tabernacle, the genuine one, as compared
with the tabernacle in the wilderness. For ajliqino>v real, genuine, see on John 1:9. Skhnh> a tent. For different shades of meaning, comp. Matthew 17:4; Luke 16:9;
Copyright
Acts        (c)this
     7:43. In    2005-2009,    Infobase
                    epistle always of theMedia  Corp.
                                         tabernacle in the wilderness.                                                                            Page 128 / 632

3. A priest is appointed to offer gifts and sacrifices. Therefore Christ, a high priest, must have gifts and sacrifices to offer, and a sanctuary in which to offer them.
9:3. %Agia holy places generally, but with special reference to the innermost sanctuary, Hebrews 9:24.

The true tabernacle (th~v skhnh~v th~v ajluqinh~v). Explanatory oftw~n aJgi>wn. The form of expression is emphatic: the tabernacle, the genuine one, as compared
with the tabernacle in the wilderness. For ajliqino>v real, genuine, see on John 1:9. Skhnh> a tent. For different shades of meaning, comp. Matthew 17:4; Luke 16:9;
Acts 7:43. In this epistle always of the tabernacle in the wilderness.

3. A priest is appointed to offer gifts and sacrifices. Therefore Christ, a high priest, must have gifts and sacrifices to offer, and a sanctuary in which to offer them.

Wherefore it is of necessity (o[en ajnagkai~on). Rend. wherefore it is necessary.

Somewhat to offer (o{ prosene>gkh|). Lit. what he may offer. The construction is unusual. Comp. Acts 21:16. The statement is a truism, unless it be assumed that the
Hebrew Christians were ignorant of the doctrine of Christ's priesthood.

4. Rend. "Now if he were on earth he would not be a priest at all, seeing that there are those who offer the gifts according to the law." Christ could not be a priest on
earth, because there is an order of priests already established by law; and as Christ was not of the tribe of Levi (Hebrews 7:13, 14) he could have nothing in common
with them.

5. Who serve unto the example and shadow of heavenly things (oi[tinev uJpodei>gmati kai> skia~| latreu>ousin tw~n ejpourani>wn). The connection is, "there are
those who offer the gifts according to the law, such as (oi[tinev) serve," etc. For latreu>ousin serve, see on 2 Timothy 1:3. Omit unto. Rend. serve the copy and
shadow, etc., or, as Rev., that which is a copy and shadow. For uJpo>deigma copy, see on 1 Peter 5:3; 2 Peter 2:6. Comp. Hebrews 9:23. Tw~n ejpourani>wn "of
heavenly things." Tania in N.T. usually "heavenly places." See Ephesians 1:3; 2:6; 3:10; 6:12: "heavenly things," John 3:12; Philippians 2:10; Hebrews 9:23. 203

As Moses was admonished (kaqwtistai Mwush~v). By God. This, and the remainder of the verse, explain the words copy and shadow. For crhmati>zein see on
Matthew 2:12; Luke 2:26; Acts 11:26. Comp. crhmatismo>v answer (of God), Romans 11:4. In Exodus 40:1 where Moses is commanded to make the tabernacle,
God is expressly named.

To make (ejpitelei~n). The margin of Rev. complete may easily convey a wrong idea. The sense is to carry out or execute the plan given to him.

For, See (o[ra ga>r). Ga>r for is not a part of the quotation, but is argumentative. Moses was admonished, for God said "See," etc.

That thou make (poih>seiv). A direct command. "See, thou shalt make."

Pattern (tu>pon). See on 1 Peter 5:3. The meaning is that, in all essential features, the Levitical system of worship was a copy of a heavenly reality. This was pressed
into an absurd literalism by the Rabbins, who held that there were in heaven original models of the tabernacle and of all its appurtenances, and that these were shown to
Moses in the Mount. The writer draws out of this vulgar conception the thought that the material tabernacle was an emblem of a spiritual, heavenly sanctuary. The
Levitical priests, therefore, serve only a copy and shadow.

6. But now (nu~n de). Nu~nis logical: as the case now stands. The statement of ver. 4 is taken up. "If he were on earth he could not be a priest," etc., but now, since
Christ is a priest, and must have a sanctuary and an offering, he has a more excellent ministry.

He hath obtained a more excellent ministry (diaforwte>rav te>tucen leitourgi>av). The ministry of the heavenly sanctuary.

He is the mediator of a better covenant (krei>ttono>v ejstin diaqh>khv mesi>thv). For mesi>thv mediator, see on Galatians 3:19. Both here and in the following
chapter, the ideas of the sanctuary and the covenant are closely united. God's covenant was embodied in the sanctuary. The ark was "the ark of the covenant"; the
tables of the law were "the tables of the covenant." The essence of a covenant is the establishment of a relationship. The sanctuary was the meeting-place of God and
man. The ritual of sacrifice adjusted the sinner's relation to a holy God. All the furniture and all the ordinances of the tabernacle assumed the covenant between God and
his people. Thus the two ideas belong together. The minister of the Levitical sanctuary was the mediator of the old covenant. A new covenant implies a new ministry, a
better covenant implies a better ministry. Christ's priesthood implies a sanctuary. The new sanctuary implies a new covenant. This covenant is a better covenant
because it

Was established upon better promises (ejpittosin ejpaggeli>aiv nenomoqe>thtai). For established rend. enacted. Nomoqetei~n to enact a law, only here and Hebrews
7:11. A few times in LXX: Nomoqesi>a enacting, only Romans 9:4 nomoqe>thv lawgiver, only James 4:12. The better covenant was enacted as truly as was the law.
See ver. 10. The new covenant was a new law - the perfect law, the law of liberty, James 1:25.

7. The statement that a better covenant was enacted upon better promises is justified by the very existence of that second covenant. "If that first covenant had been
faultless, there would no place have been sought for a second." The argument is like that in Hebrews 7:11 (see note). Notice the imperfect tense ejxhtei>to, lit. would
have been being sought. A search would not have been going on. This implies a sense of dissatisfaction while the old covenant was still in force, and a looking about for
something better. This hint is now expanded. It is to be shown that the Levitical system answered to a covenant which was recognized as imperfect and transitory by an
O.T. prophet, since he spoke of a divine purpose to establish a new covenant.

8. For finding fault with them (memfo>menov aujtou). 204 Them signifies the possessors of the first covenant. The prophet says what follows by way of blame. The
passage cited is Jeremiah 38, LXX (A.V. 31); 31-34. The writer assumes that Jeremiah's new covenant means the Christian covenant.

I will make (suntele>sw). Rend. I will conclude or consummate. See on Luke 4:13. Only here in Hebrews, and once in Paul, Romans 9:28 a citation.

With the house (ejpi). The preposition marking direction toward.

A new covenant (diaqh>khn kainh>n). Always kainhin the phrase new covenant, except Hebrews 12:24 where we have ne>a. For the distinction see note there, and
on Matthew 26:29.

9. In the day when I took (ejn hJme>ra| ejpilabome>nou mou). An unusual construction. Lit. in the day of me having taken hold. Comp. John 4:39.

10. The covenant which I will make (hJ diaqh>kh h{n doaqh>somai). The noun and the verb are cognate - the arrangement which I will arrange. A covenant
(diaqh>kh) is something arranged (diati>qesqai) between two parties. See the same combination, Acts 3:25.

I will put my laws (didoumouv mou). Lit. giving my laws: const. with I will make: "the covenant which I will make by giving my laws."

Mind (dia>noian).
Copyright         The moralInfobase
          (c) 2005-2009,     understanding.
                                     Media See on Mark 12:30; Luke 1:51. Hearts, kardi>av, see on Romans 1:21; 10:10.
                                            Corp.                                                                                                        Page 129 / 632
A God - a people (eijv qeo>neijv lao>n). Lit. unto a God, etc. A Hebraistic form of expression, eijv signifying the destination of the substantive verb. The sense is, I
will be to them to serve as a God; or my being as related to them will amount to my being a God to them. Comp. Matthew 19:5; 2 Corinthians 6:18; Hebrews 1:5.
(diaqh>kh) is something arranged (diati>qesqai) between two parties. See the same combination, Acts 3:25.

I will put my laws (didoumouv mou). Lit. giving my laws: const. with I will make: "the covenant which I will make by giving my laws."

Mind (dia>noian). The moral understanding. See on Mark 12:30; Luke 1:51. Hearts, kardi>av, see on Romans 1:21; 10:10.

A God - a people (eijv qeo>neijv lao>n). Lit. unto a God, etc. A Hebraistic form of expression, eijv signifying the destination of the substantive verb. The sense is, I
will be to them to serve as a God; or my being as related to them will amount to my being a God to them. Comp. Matthew 19:5; 2 Corinthians 6:18; Hebrews 1:5.

11. His neighbor (tothn). Lit. his citizen: his fellow-citizen. 205

Know the Lord (gnw~qi torion). As if commending God to the knowledge of one who is ignorant of him.

All shall know (pa>ntev eijdh>sousin). Observe the two words for know: gnw~qi of the recognition of a stranger; eijdh>sousin of an absolute acquaintance as of one
born under God's covenant.

From the least to the greatest (ajpolou aujtw~n). Lit. from the little unto the great of them. This knowledge of God will be without distinction of age or station.

12. Merciful (i[lewv). Only here and Matthew 16:22 see note.

Unrighteousness (ajdiki>aiv). Unrighteousnesses. The only occurrence of the word in the plural. For ajdiki>a see on 2 Peter 2:13.

Their sins and their iniquities (tw~n aJmartiw~n aujtw~n). Omit and their iniquities. 206 For aJmart>a sin, see on Matthew 1:21; and for both ajdiki>a and aJmarti>a,
on 1 John 1:9. Comp. 1 John 5:17.

Will I remember no more (ouj mh). Lit. I will by no means remember any more.

13. In that he saith a new covenant (ejn tw~| le>gein kainh>n). Lit. "in his saying new."

He hath made the first old (pepalai>wken ththn). Palaiou~n to make old, only in Hebrews and Luke 12:33. Comp. Hebrews 1:11.

Now that which decayeth and waxeth old (tomenou kaiskon). Rend. but that which is becoming old and waxing aged. Ghra>skein (only here and John 21:18) adds the
idea of infirmity to that of age.

Is ready to vanish away (ejggu>v ajfanismou~). Lit. is nigh unto vanishing. jAfanismo>v vanishing, N.T.o. Often in LXX. Class. rare and late. The whole statement
indicates that the writer regarded the Sinaitic covenant, even in Jeremiah's time, as obsolete, and that Jeremiah himself so regarded it. When God announced a new
covenant he proclaimed the insufficiency of the old, and the promise of a new covenant carried with it the promise of the abrogation of the old. The new covenant is so
shaped as to avoid the defects of the old one, and some one has remarked that, in one aspect, it is a criticism of the Sinaitic covenant. The following are its provisions:

(1)The law will no more be merely external, but a law written in the heart. Comp. 2 Corinthians 3:8.

(2)The people will be on intimate and affectionate terms with God, so that the knowledge of God will be general.

(3)Sin will be dealt with more radically and effectively.

CHAPTER 9.

The new scene and conditions of Christ's high-priestly work - the higher sanctuary and the better covenant (Hebrews 8:1-6 are presented with more detail.

1. Ordinances of divine service (dikaiw>mata latrei>av). For dikai>wma ordinance, see on Romans 5:16. For latrei>a service, see on Luke 1:74; Revelation 22:3;
Philippians 3:3; 2 Timothy 1:3. The meaning is ordinances directed to or adapted for divine service.

A worldly sanctuary (ton). The A.V. misses the force of the article. Rend. and its sanctuary a sanctuary of this world. Toin the sense of sanctuary only here. Elsewhere
the plural ta. of this world in contrast with the heavenly sanctuary to be mentioned later. 207

2. Was made (kateskeua>sqh) See on Hebrews 3:3.

The first. The first tabernacle, that is, the first division of the tabernacle. He speaks of the two divisions as two tabernacles.

Candlestick (lucni>a). Rend. lampstand, See on Matthew 5:15; Revelation 1:12. Description in Exodus 25:31-37. Comp. Zechariah 4.

The table and the shewbread (hJ tra>pexa kaiqesiv tw~n ajrtw~n). See Exodus 25:23-30; x 25:13; 2 Chronicles 2:4; 13:11. The table and the loaves are treated as
one item. Lit. the table and the setting forth o f the loaves, that is, the table with its loaves set forth. See on Mark 2:26; Acts 11:23.

Which is called the sanctuary (h[tiva[gia). Since it was thus furnished. See on Hebrews 8:2.

3. After the second veil (metateron katape>tasma). According to Exodus 26:31-37 there were two veils, the one before the door of the tent and the other before the
sanctuary. After passing the first veil and entering the tent, the worshipper would see before him the second veil behind which was the holy of holies. The writer calls
this also a tabernacle, ver. 2.

4. The golden censer (crusou~n qumiath>rion). The noun N.T.o. It may mean either censer or altar of incense. In LXX the altar of incense is called qusiasth>rion
qumia>matov Exodus 30:1, 27; Leviticus 4:7: comp. Luke 1:11. Qumiath>rion is used of a censer, 2 Chronicles 26:19; Ezekiel 8:11; 4 Macc. vii. 11. These are the
only instances of the word in LXX: accordingly, never in LXX of the altar of incense. Josephus uses it for both. The golden censer is not mentioned in O.T. as a part of
the furniture of the holy of holies. The facts of the case then are as follows:

(a)according to Exodus 31 the incense-altar was in the holy place, not in the holy of holies;

 Copyright
(b)Philo and(c) 2005-2009,
             Josephus      Infobase Media
                      use qumiath>rion      Corp.
                                       for the altar of incense; 208                                                                                  Page 130 / 632

(c)there is no mention in O.T. Of a censer set apart for the day of atonement;
the furniture of the holy of holies. The facts of the case then are as follows:

(a)according to Exodus 31 the incense-altar was in the holy place, not in the holy of holies;

(b)Philo and Josephus use qumiath>rion for the altar of incense; 208

(c)there is no mention in O.T. Of a censer set apart for the day of atonement;

(d)the high priest was to enter with incense, so that the ark might be veiled by the smoke (Leviticus 16:12). Hence the censer could not have been kept in the holy of
holies;

(e)the writer clearly speaks of an abiding-place of the qumiath>rionin a particular division of the tabernacle.

There is evidently a discrepancy, probably owing to the fact that the writer drew his information from the O.T. by which he might have been led into error. Thus Exodus
26:35 there are mentioned in the holy place without the veil only the candlestick and the table, and not the incense-altar. Again, when the standing-place of the incense
altar was mentioned, the expressions were open to misconstruction: see Exodus 30:6; 40:5. On the day of atonement, the incense-altar, like the most holy place, was
sprinkled with blood. This might have given rise to the impression that it was in the holy of holies.

With gold (crusi>w|). Properly, wrought gold.

Wherein (ejn h=|). But according to Exodus 16:34; Numbers 17:10 neither the pot of manna nor Aaron's rod was in the ark, but "before the testimony"; while in
Exodus 25:16 Moses was commanded to put only the tables of the law into the ark; and in 1 Kings 8:9 it is said of the ark in the temple, "there was nothing in the ark
save the two tables of stone." The writer follows the rabbinical tradition that the pot of manna and the rod were inside of the ark.

Golden pot (sta>mov crush~). Stamov, N.T.o, a few times in LXX, rare in Class. Golden is an addition of the LXX. Comp. Exodus 16:33.

5. Cherubim of glory (ceroubeixhv). Setting forth or exhibiting the divine glory. The word signifies living creatures, and they are described as zw~a. Hence usually with
the neuter article ta. See Isaiah 6:2, 3; Ezekiel 1:5-10; 10:5-20 and comp. Revelation 4:6-8. Nothing could be more infelicitous than the A.V. rendering of zw~a
beasts.

Shadowing the mercy-seat (kataskia>zonta torion). Kataskia>zein, N.T.o, oLXX, occasionally in Class. Throwing their shadow down upon the mercy-seat. For,
iJlasrh>rion, see on Romans 3:25. Used in LXX to translate qophert, the place of covering sin, the throne of mercy above the ark.

Particularly (katarov). In detail; his main point being the twofold division of the tabernacle. The phrase N.T.o. Note the completeness of the list of articles of furniture in
the tabernacle, even to the inclusion of things which had no connection with worship; also the emphasis on the costliness of the articles - gold. The writer will say all that
can be said for this transitory, shadowy tabernacle; but all that he can say about the costliness of the apparatus only emphasizes the inferior and unspiritual character of
the worship. The vessels are superior to the service. 209

6. The inferiority of the ancient system was proved by the old tabernacle itself: by its division into two parts, both of which were inaccessible to the people.

Always (dia). Rend. continually. The phrase is usually found in connection with matters involving relations to God - worship, sacrifice, etc. See Matthew 18:10; Luke
24:53; Acts 2:25; 10:2; 2 Thessalonians 3:16; Hebrews 13:5.

Accomplishing (ejpitelou~ntev). See on Hebrews 8:5 and Galatians 3:3. The verb is used of performing religious services by Herodotus. See 1:167; 2:63, 122; 4:186.

7. Errors (ajgnohma>twn). Lit. ignorances. See on Hebrews 5:2.

8. The Holy Ghost. Speaking through the appliances and forms of worship. The intimation is that God intended to emphasize, in the old economy itself, the fact of his
inaccessibility, in order to create the desire for full access and to prepare the way for this.

The way into the holiest of all (thwn oJdo). Lit. the way of the holies. For the construction comp. oway of the Gentiles, Mark 10:5. The phrase N.T.o. Tw~n ajgi>wn
as in vers. Hebrews 9:12, 24, 25; 10:19.

While as the first tabernacle was yet standing (e]ti th~v prw>thv skhnh~v ejcou>shv sta>sin). By the first tabernacle is meant the first division. The point is that the
division of the tabernacle showed the limitations of the Levitical system, and kept the people from coming directly to God. Of this limitation the holy place, just outside
the second veil, was specially significant; for the holy place barred priests and people alike from the holy of holies. The priests could not pass out of it into the holy of
holies; the people could not pass through it to that sanctuary, since they were not allowed in the holy place. The priests in the holy place stood between the people and
God as revealed in the shrine. jExou>shv sta>sin, lit. had standing. The phrase N.T.o. Sta>siv everywhere in N.T. except here, is used in its secondary sense of faction,
sedition, insurrection. Here in its original sense. Note that the sense is not physical and local as the A.V. implies, but remained a recognized institution.

9. Which (h[tiv). The first division of the tabernacle. The double relative directs attention to the emphasis which belongs to the first tabernacle. The way into the holiest
was not yet manifest while the first tabernacle continued to be a recognized institution, seeing that the first tabernacle was a parable, etc.

A figure (parabolh). Outside of the Synoptic Gospels, only here and Hebrews 11:19. Here of a visible symbol or type. See on Matthew 13:3.

For the time then present (eikv tota). Rend. now present, as contrasted with the "time of reformation," ver. 10. See on these last days, Hebrews 1:2. jEiv for; with
reference to; applying to. Kairoseason is used instead of aijwage, because "the time" is conceived by the writer as a critical point, - a turning-point, at which the old
system is to take its departure. For ejnesthko>ta present, see on Galatians 1:4 and comp. Romans 8:38; 1 Corinthians 3:22.

In which (kaq' h[n). The A.V. wrongly assumes a reference to the tabernacle; whereas the reference is to the parable. Rend. according to which.

Were offered - could not (prosfe>rontai mhmenai). Rend. "are offered" or "are being offered"; and for "could not," "cannot."

Make him that did the service perfect (teleiw~sai toonta). Rend. as Rev. "make the worshipper perfect." See Hebrews 7:11.

As pertaining to the conscience (katadhsin). Having shown that the division of the tabernacle proved the imperfection of the worship, the writer will now show that the
Levitical ritual did not accomplish the true end of religion. The radical defect of the Levitical system was its inability to deal with the conscience, and thus bring about the
"perfection"
 Copyright (c)which  is the ideal
                 2005-2009,       of true religion.
                               Infobase             That ideal contemplated the cleansing and renewal of the inner man; not merely the removal of ceremonial
                                           Media Corp.                                                                                                    Pageuncleanness,
                                                                                                                                                                  131 / 632or
the formal expiation of sins. Comp. Matthew 23:25, 26. For sunei>dhsiv conscience, see on 1 Peter 3:16.

10. The impotence of the gifts and sacrifices lay in the fact that they were only symbolic ordinances.
Make him that did the service perfect (teleiw~sai toonta). Rend. as Rev. "make the worshipper perfect." See Hebrews 7:11.

As pertaining to the conscience (katadhsin). Having shown that the division of the tabernacle proved the imperfection of the worship, the writer will now show that the
Levitical ritual did not accomplish the true end of religion. The radical defect of the Levitical system was its inability to deal with the conscience, and thus bring about the
"perfection" which is the ideal of true religion. That ideal contemplated the cleansing and renewal of the inner man; not merely the removal of ceremonial uncleanness, or
the formal expiation of sins. Comp. Matthew 23:25, 26. For sunei>dhsiv conscience, see on 1 Peter 3:16.

10. The impotence of the gifts and sacrifices lay in the fact that they were only symbolic ordinances.

Which stood in (ejpi). The passage should be read thus: "according to which are offered gifts and sacrifices which cannot perfect the worshipper as touching the
conscience, being mere ordinances of the flesh on the ground of (ejpiresting upon) meats," etc.

Meats and drinks and divers washings (brw>masin kaimasin kairoiv baptismoi~v). Brw>masin, clean and unclean meats. po>masin drinks, concerning which the
Levitical law laid down no prescriptions except as to abstinence in the case of a Nazarite vow, and of the priests when they were about to officiate. See Numbers 6:3;
Leviticus 10:9. For baptismoi~v washings see on Hebrews 6:2.

And carnal ordinances (dikaiw>mata sarko). Omit and. The phrase is a general description of meats, etc. Lit. ordinances of the flesh.

Imposed (ejpikei>mena). Some interpreters find in this the suggestion of a burden, which these ceremonial observances assuredly were. Comp. Acts 15:10. This,
however, is not probable.

Until the time of reformation (me>cri kairou~ diorqw>sewv). Dio>rqwsiv N.T.o, oLXX, occasionally in Class. Dio>rqwma correction, amendment, Acts 24:2.
Dio>rqwsiv lit. making straight: used by medical writers of straightening a distorted limb. The verb diorqou~n (not in N.T.) in LXX of mending one's ways, Jeremiah
7:3, 5; Wisd. ix. 18. Of setting up or establishing, Isaiah 16:5; 42:7. "The time of reformation" is the Christian age, when God made with his people a better covenant. It
was inaugurated by the death of Christ. See on Hebrews 1:2. The gifts and offerings were only provisional, to tide the people over to the better time.

11. The time of reformation introduces a higher sanctuary, a better offering, a more radical salvation.

Having come (parageno>menov). Having appeared in the world. Only here in Hebrews, and only once in Paul. 1 Corinthians 16:3. Most frequent in Luke and Acts.

Of good things to come (tw~n genome>nwn ajgaqw~n). According to this reading the A.V. is wrong. It should be "of the good things realized," or that have come to
pass. The A.V. follows the reading mello>ntwn about to be. So Tischendorf and Rev. T. Weiss with Westcott and Hort read genome>nwn. Blessings not merely
prophetic or objects of hope, but actually attained; free approach to God, the better covenant, personal communion with God, the purging of the conscience.

Through a greater and more perfect tabernacle (dia). The preposition is instrumental. Comp. ver. 12. Const. with ajrciereuhigh priest, and as qualifying it. "A high priest
with a greater and more perfect tabernacle." It has been shown that the new high priest must have a sanctuary and an offering (Hebrews 8:2-8. Accordingly, as the
Levitical priests were attached to (were priests with) an inferior tabernacle, so Christ appears with a greater and more perfect tabernacle. For this use of diasee
Romans 2:27; 14:20; 2 Corinthians 2:4; 3:11. Note the article with tabernacle, his greater, etc. 210

That is to say not of this building (tou~t' e]stin ouj tau>thv th~v kti>sewv). For building rend. creation. See on Romans 8:19; 2 Corinthians 5:17; Colossians 1:15. The
meaning is, not belonging to this natural creation either in its materials or its maker.

12. By the blood of goats and calves (di' ai[matov tra>gwn kaiscwn). Diawith, as ver. 11. Mo>scov originally a tender shoot or sprout: then offspring generally.
Everywhere in the Bible calf or bullock, and always masculine.

His own blood. The distinction is not between the different bloods, but between the victims. The difference of blood is unimportant. Regarded merely as blood, Christ's
offering is not superior to the Levitical sacrifice. If Christianity gives us only the shedding of blood, even Christ's blood, it does not give us a real or an efficient
atonement. Whatever significance may attach to the blood is derived from something else. See on ver. 14.

Once (ejfa>pax). Rend. once for all.

Having obtained eternal redemption (aijwni>an lu>trwsin euJra>menov). Having found and won by his act of entrance into the heavenly sanctuary. This is better than to
explain "entered the sanctuary after having obtained redemption by his life, death, and resurrection"; for the work of redemption is crowned and completed by Christ's
ascension to glory and his ministry in heaven (see Romans 6). Even in the old sanctuary the rite of the Day of Atonement was not complete until the blood had been
offered in the sanctuary. Eternal, see or Hebrews 6:2. Not mere duration is contemplated, but quality; a redemption answering in its quality to that age when all the
conditions of time shall be no more: a redemption not ritual, but profoundly ethical and spiritual. Lu>trwsin redemption, only here, Luke 1:68; 2:38. See on might
redeem, Titus 2:4.

13-14. Justifying the preceding words, and answering the question, What has Christ to offer?

13. Ashes of a heifer (spodo>v dama>lewv). Spodo>v ashes, only here, Matthew 11:21; Luke 10:13 in both instances in the phrase sackcloth and ashes. Often in
LXX. Dama>liv heifer, N.T.o. The two examples selected cover the entire legal provision for removing uncleanness, whether contracted by sin or by contact with
death. "The blood of bulls and goats" refers to the sin-offerings, perhaps especially to the annual atonement (Leviticus 16); "the ashes of a heifer" to the occasional
sacrifice of the red heifer (Numbers 19) for purification from uncleanness contracted by contact with the dead. The Levitical law required two remedies: the Christian
economy furnishes one for all phases of defilement.

Sprinkling the unclean (rJanti>zousa tounouv). For sprinkling see on 1 Peter 1:2. The verb only in Hebrews, except Mark 7:4. For the unclean rend. them that have
been defiled. The literal rendering of the participle brings out better the incidental or occasional character of the defilement.

14. Through the eternal spirit (diamatov aijwni>ou). For the rend. an. Diathrough = by virtue of. Not the Holy Spirit, who is never so designated, but Christ's own
human spirit: the higher element of Christ's being in his human life, which was charged with the eternal principle of the divine life. Comp. Romans 1:4; 1 Corinthians
15:45; 1 Peter 3:18; Hebrews 7:16. This is the key to the doctrine of Christ's sacrifice. The significance and value of his atonement lie in the personal quality and motive
of Christ himself which are back of the sacrificial act. The offering was the offering of Christ's deepest self - his inmost personality. Therein consists the attraction of the
cross, not to the shedding of blood, but to Christ himself. This is Christ's own declaration, John 12:32. "I will draw all men unto me." Therein consists its potency for
men: not in Christ's satisfaction of justice by suffering a legal penalty, but in that the cross is the supreme expression of a divine spirit of love, truth, mercy, brotherhood,
faith, ministry, unselfishness, holiness, - a spirit which goes out to men with divine intensity of purpose and yearning to draw them into its own sphere, and to make them
partakers of its own eternal quality. This was a fact before the foundation of the world, is a fact today, and will be a fact so long as any life remains unreconciled to
God.   Atonement
 Copyright         is eternal inInfobase
             (c) 2005-2009,      virtue of the eternal
                                           Media       spirit of Christ through which he offered himself to God.
                                                   Corp.                                                                                                     Page 132 / 632
Offered himself without spot (eJautonegken a]mwmon). The two other elements which give superior validity to Christ's sacrifice. It was voluntary, a self-offering, unlike
that of brute beasts who had no volition and no sense of the reason why they were offered. It was spotless. He was a perfectly righteous, sinless being, perfectly and
cross, not to the shedding of blood, but to Christ himself. This is Christ's own declaration, John 12:32. "I will draw all men unto me." Therein consists its potency for
men: not in Christ's satisfaction of justice by suffering a legal penalty, but in that the cross is the supreme expression of a divine spirit of love, truth, mercy, brotherhood,
faith, ministry, unselfishness, holiness, - a spirit which goes out to men with divine intensity of purpose and yearning to draw them into its own sphere, and to make them
partakers of its own eternal quality. This was a fact before the foundation of the world, is a fact today, and will be a fact so long as any life remains unreconciled to
God. Atonement is eternal in virtue of the eternal spirit of Christ through which he offered himself to God.

Offered himself without spot (eJautonegken a]mwmon). The two other elements which give superior validity to Christ's sacrifice. It was voluntary, a self-offering, unlike
that of brute beasts who had no volition and no sense of the reason why they were offered. It was spotless. He was a perfectly righteous, sinless being, perfectly and
voluntarily obedient to the Father's will, even unto the suffering of death. The legal victims were only physically unblemished according to ceremonial standards.
&Amwmov in LXX, technically, of victims, Exodus 29:1; Leviticus 1:3, 10 etc.

Purge your conscience (kaqariei~ thdhsin hJmw~n) For your rend. our. The superior nature of Christ's sacrifice appears in its deeper effect. While the Levitical
sacrifice accomplished only formal, ritual expiation, leaving the inner man unaffected, while it wrought externally and dealt with specific sins the effect of Christ's sacrifice
goes to the center of the moral and spiritual life, and cleanses the very fountainhead of being, thus doing its work where only an eternal spirit can do it. Kaqari>zein to
purge is not a classical word. In Class. kaqairei~n (also in LXX): but kaqari>zein appears in inscriptions in a ritual sense, and with ajpofrom, as here, 211 thus showing
that the word was not confined to biblical and ecclesiastical Greek.

From dead works (ajpo). The effect of Christ's sacrifice upon the conscience transmits itself to the works, and fills them with the living energy of the eternal spirit. It
changes the character of works by purging them of the element of death. This element belongs not only to works which are acknowledged as sinful and are committed
by sinful men, but to works which go under the name of religious, yet are performed in a merely legal spirit. None the less, because it is preeminently the religion of faith,
does Christianity apply the severest and most radical of tests to works. Professor Bruce truthfully says that "the severest test of Christ's power to redeem is his ability to
loose the bonds springing out of a legal religion, by which many are bound who have escaped the dominion of gross, sinful habits."

15. The efficacy of Christ's sacrifice is bound up with a covenant. His priesthood involves a new and a better covenant. See Hebrews 8:6-13. That covenant involves
his death.

For this cause (dia). Indicating the close relation between the cleansing power of Christ's blood and the new covenant.

Mediator of the new testament (diaqh>khv kainh~v mesi>thv). For the new testament rend. a new covenant. See on next verse. For mesi>thv mediator, see on
Galatians 3:19, 20.

By means of death (qana>tou genome>nou). Rend. a death having taken place.

For the redemption of the transgressions (eijv ajpolu>trwsin tw~n paraba>sewn). The phrase redemption of transgressions (that is, from transgressions) only here.
jApolu>trwsiv in N.T. mostly absolutely: the redemption, or your redemption, or simply redemption. Twice with genitive of that which is redeemed, Romans 8:23;
Ephesians 1:14. Only once in LXX, Daniel 4:32. For para>basiv transgression, see on Romans 2:23.

Under the first testament (ejpi). On the basis of: estimated according to the standard of the provisions of the first covenant, and to be atoned for in the way which it
prescribed. By this expression he emphasizes the insufficiency of every other atoning provision, selecting the system which represented the most elaborate and complete
atonement for sin prior to Christ. The intimation is in the same direction with that of the phrase through an eternal spirit - that the ideal redemption must be eternal.

They which are called (oiJ keklhme>noi). Without regard to nationality. The scope of the new covenant was wider than that of the old. Comp. Acts 2:39. In Hebrews
3:1 the readers are addressed as "partakers of a heavenly calling," which corresponds with "eternal inheritance" here. Those who obtain this inheritance are designated
as "called." See Ephesians 1:18; 1 Thessalonians 2:12; 5:24; 1 Peter 3:9.

Of eternal inheritance (th~v aijwni>ou klhronomi>av). Rend. "the eternal inheritance": something recognized as a fact. For klhronomi>a inheritance, see on 1 Peter 1:4
and comp. Ephesians 1:14. The whole statement implies that the provisions of the Levitical system were inadequate to procure and insure full salvation.

16. For where a testament is (o[pou gakh). "The English Version has involved this passage in hopeless obscurity by introducing the idea of a testament and a testator."
This statement of Rendall (Epistle to the Hebrews, p. 159) is none too strong. That interpretation, however, is maintained by a very strong array of modern expositors.
212 It is based upon klhronomi>a inheritance; it being claimed that this word changes the whole current of thought. Hence it is said that the new covenant established
by Christ is here represented as a testamentary disposition on his part, which could become operative in putting the heirs in possession of the inheritance only through
the death of Christ. See Additional Note at the end of this chapter.

There must also of necessity be the death of the testator (qa>natou ajna>gkh fe>resqai tou~ diaqeme>nou). Rend. it is necessary that the death of the institutor (of the
covenant) should be born. With the rendering testament, fe>resqai is well-nigh inexplicable. If covenant the meaning is not difficult. If he had meant to say it is necessary
that the institutor die, he might better have used ge>nesqai: "it is necessary that the death of the institutor take place"; but he meant to say that it was necessary that the
institutor die representatively; that death should be born for him by an animal victim. If we render testament, it follows that the death of the testator himself is referred to,
for which qa>natou fe>resqai is a very unusual and awkward expression.

17. For a testament is of force after men are dead (diaqh>kh gaa). Rend. "for a covenant is of force (or sure) over (or upon) dead (victims)." Comp. Soph. Elect. 237;
Eurip. Ion. 228; Aesch. Eumen. 316; Hdt. iv. 162. See also Leviticus 21:5.

Otherwise it is of no strength at all while the testator liveth (ejpeite ijscu>ei o[te zh~| oJ diaqe>menov). Rend. "since it hath not then force when the institutor is alive":
until he has been representatively slain.

18. Whereupon (o[qen). Rend. wherefore, or for which reason: on the general principle that a covenant must be ratified by death.

Neither the first testament was dedicated without blood (oujdeth cwrinistai). Rend. "neither hath the first (covenant) been inaugurated without blood." There is surely no
excuse for inserting testament here, as A.V., since the allusion is clearly to the ratification of a covenant with blood. But further, as this and the verses immediately
following are intended to furnish a historical illustration of the statements in vers. 16, 17, we seem forced either to render covenant in those verses, or to assume that the
transaction here related was the ratification of a will and testament, or to find our writer guilty of using an illustration which turns on a point entirely different from the
matter which he is illustrating. Thus: a testament is of force after men are dead. It has no force so long as the testator is alive. Wherefore, the first covenant was ratified
by slaying victims and sprinkling their blood. For the incident see Exodus 24:8. jEnkaini>zein only here and Hebrews 10:20 LXX, to renew, 1 Samuel 11:14; 2
Chronicles 15:8; Psalms 1:10: to dedicate, 1 Kings 8:63; 1 Macc. iv. 86. Comp. tania the feast of dedication, John 10:22. Rend. oujdeneither, as A.V., and not not
even, in which case the meaning would be, "not even the first covenant, although its ministries did not perfect the worshipper as touching the conscience," a thought
which would be foreign to the point, which is merely the analogy in the matter of death.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 133 / 632
19. The statement of verse 18 historically confirmed by the story of the establishment of the law-covenant, Exodus 24.

Of calves and goats (tw~n mo>scwn kaigwn). Not mentioned in the O.T. account. The goat was always for a sin-offering, and the sacrifices on this occasion were
by slaying victims and sprinkling their blood. For the incident see Exodus 24:8. jEnkaini>zein only here and Hebrews 10:20 LXX, to renew, 1 Samuel 11:14; 2
Chronicles 15:8; Psalms 1:10: to dedicate, 1 Kings 8:63; 1 Macc. iv. 86. Comp. tania the feast of dedication, John 10:22. Rend. oujdeneither, as A.V., and not not
even, in which case the meaning would be, "not even the first covenant, although its ministries did not perfect the worshipper as touching the conscience," a thought
which would be foreign to the point, which is merely the analogy in the matter of death.

19. The statement of verse 18 historically confirmed by the story of the establishment of the law-covenant, Exodus 24.

Of calves and goats (tw~n mo>scwn kaigwn). Not mentioned in the O.T. account. The goat was always for a sin-offering, and the sacrifices on this occasion were
oxen, and are described as burnt offerings and sacrifices of peace, Exodus 24:5. In the original covenant with Abraham a she-goat and a heifer are specially mentioned,
Genesis 15:9.

Water, scarlet wool, hyssop - sprinkled the book (u[datov, ejri>ou kokki>nou, uJssw>pou aujto> te toon ejra>ntisen). None of these are mentioned in the O.T.
account, which the writer appears to have filled up from the details of subsequent usage. Comp. the additions in vers. 5, 10. It will also be observed that the sacrifices
on the occasion of establishing the law covenant were not made according to the Mosaic ritual. They were offered, not by the priests, but by the young men, Exodus
24:5. For ko>kkinov scarlet, see on Matthew 27:6. %Usswpov hyssop appears in Exodus 12:22; Leviticus 14:4, 6, 49; Numbers 19:6, 18; Psalms 51:9; John 19:29.
Mostly in connection with lustral ceremonies. The vexed question of the precise botanical character of the plant has never been decisively settled. 213

22. The historical facts are summed up, emphasizing one point - cleansing by blood.

Almost all things (scedon-pa>nta). The A.V. is wrong. Sxedoalmost or nearly is prefixed to the entire clause, and applies to both its members. Rend. "and I may almost
say, it is in blood," etc. Almost provides for such exceptions as Exodus 19:10; 32:30-32; 5:11-13; Leviticus 15:5; 16:26-28; 22:6; Numbers 16:46-48; 31:23, 24;
Psalms 51:1-17; 32:1, 2.

And without shedding of blood is no remission (kaiav ouj gi>netai a]fesiv). This sentence also is covered by "I may almost say." It does not state that without shedding
of blood there is no remission of sins, which "would be in conflict with the history and literature of the Old Testament." 214 See exceptions above. Jaimatekcusi>a
shedding of blood, N.T.o, oLXX, oClass. Ouj gi>netai a]fesiv, lit. remission does not take place or ensue. For a]fesiv see on James 5:15; most frequent in Luke and
Acts. In Hebrews only here and Hebrews 10:18. Commonly with a genitive, in the phrase remission of sins: but sometimes absolutely as here, Mark 3:29; Luke 4:18.

23. The heavenly sanctuary required a better purification than the Levitical.

The patterns of things in the heavens. The earthly tabernacle and its furniture. See on Hebrews 8:5.

With these (tou>toiv). Things specified in ver. 19.

With better sacrifices (krei>ttosi qusi>aiv). How can it be said that the heavenly things needed cleansing? It is not easy to answer. Various explanations have been
proposed, which the student will find collected in Alford's note on this passage. The expression is rhetorical and figurative, and appears to be founded on that feature of
the Levitical ritual according to which the high priest was required, on the Great Day of Atonement, to make an atonement for the sanctuary, "because of the
uncleanness of the children of Israel." He was to do this also for the tabernacle of the congregation, and for the great altar. See Leviticus 16:16 ff. The rite implied that
even the holy of holies had contracted defilement from the people's sin. Similarly, the atoning blood of Christ is conceived as purifying the things of the heavenly
sanctuary which had been defiled by the sins of men. "If the heavenly city of God, with its Holy Place, is, conformably with the promise, destined for the covenant-
people, that they may there attain to perfect fellowship with God, then their guilt has defiled these holy things as well as the earthly, and they must be purified in the same
way as the typical law appointed for the latter, only not by the blood of an imperfect, but of a perfect sacrifice" (Delitzsch). 215

24. Under the old covenant, the bloodshedding was symbolical: the death of the institutor was by proxy. In the ratification of the new covenant, Christ himself was the
covenant-victim, and a real cleansing power attaches to his blood as the offering of his eternal spirit.

The holy places made with hands (ceiropoi>hta a[gia). For holy places rend. a holy place, the plural being used of the sanctuary. Christ is not entered into a hand-made
sanctuary.

Figures (ajnti>tupa). Or. figure. Only here and 1 Peter 3:21 see note. Answering to the patterns in the heavens, Hebrews 8:5. Rev. like in pattern.

Now to appear (nu~n ejmfanisqh~nai). Now, not only in contrast with the time of the old, typical economy, but also implying a continually-present manifestation, for us,
now, as at his first entrance into the heavenly sanctuary. jEmfanisqh~nai, rend. to be manifested. Better than to appear, because it exhibits the manifestation of Christ as
something brought about as the result of a new and better economy, and distinctly contemplated in the institution of that economy. Christ is made openly manifest
before the face of God. The Levitical priest was compelled to shroud the ark and the shekinah with incense-smoke, that he might not look upon God face to face.

25. Nor yet that (ouj d' i[na). Supply did he enter. "Nor yet did he enter that he might offer," etc.

He should offer himself often (polla>kiv prosfe>rh| eJauto>n). His offering did not need repetition like the Levitical sacrifices. Offer himself refers rather to Christ's
entrance into the heavenly sanctuary and presentation of himself before God, than to his offering on the cross. See on ver. 14. The sacrifice on the cross is described by
paqei~n suffer, ver. 26, and is introduced as a distinct thought. The point is that, being once in the heavenly sanctuary, Christ was not compelled to renew often his
presentation of himself there, since, in that case, it would be necessary for him to suffer often. Each separate offering would necessitate a corresponding suffering.

26. Since the foundation of the world (ajposmou). For, from the foundation of the world, sin required atonement by sacrifice; and, therefore, if Christ had been a victim
like others, which must be offered repeatedly, he would have had to suffer repeatedly from the foundation of the world. If his sacrifice, like the animal atonements, had
availed for a time only, he would have been obliged to repeat his offering whenever that time expired; and, since his atonement was designed to be universal, it would
have been necessary for him to appear repeatedly upon earth, and to die repeatedly from the foundation of the world. Comp. 1 Peter 1:20; Revelation 13:8. 216

In the end of the world (ejpia| tw~n aijw>nwn). In N.T sunte>leia consummation, always with aijwage. With the plural aijw>vwn only here. Everywhere elsesunte>leia
aijw~nov. The A.V. gives a wrong impression as of the end of this visible world. The true sense is the consummation of the ages: that is to say, Christ appeared when
the former ages had reached their moral consummation under the old Levitical economy. Comp. Hebrews 1:2.

To put away sin (eijv ajqi>thsin th~v aJmarti>av). Lit. for the putting away of sin. For ajqe>thsiv see on Hebrews 7:18. Note the singular number, sin. The sacrifice of
Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions.

27. That there is no place for a repeated offering of Christ is further shown by reference to the lot of men in general. The very idea is absurd; for men die once, and
judgment follows. Christ was man, and Christ died. He will not come to earth to live and die again. Christ died, but judgment did not follow in his case. On the
contrary,
 Copyrighthe(c)
             became   judge ofInfobase
                2005-2009,      all.    Media Corp.                                                                                                    Page 134 / 632
It is appointed (ajpo>keitai). Lit. is laid by in store. Comp. Luke 19:20; Colossians 1:5 (see note); 2 Timothy 4:8.
Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions.

27. That there is no place for a repeated offering of Christ is further shown by reference to the lot of men in general. The very idea is absurd; for men die once, and
judgment follows. Christ was man, and Christ died. He will not come to earth to live and die again. Christ died, but judgment did not follow in his case. On the
contrary, he became judge of all.

It is appointed (ajpo>keitai). Lit. is laid by in store. Comp. Luke 19:20; Colossians 1:5 (see note); 2 Timothy 4:8.

28. Christ. Emphasizing him, as the figure to which the old economy pointed.

Was once offered (a[pax prosenecqei). Lit. having been offered once for all. Note the passive in contrast with offer himself, ver. 25. He was appointed to die as truly
as we. Comp. Luke 24:26; Matthew 26:53, 54; Psalms 40:7, 8.

To bear (ajnenegkei~n). Not in the sense of bearing a sin offering up to the cross; for aJmarti>a never means a sin-offering; nor in the sense of putting away; but
signifying to take upon himself and bear as a burden.

Unto them that look for him (toi~v aujtonoiv). Rend. await him. For the verb, see on Philippians 3:20. This second coming with salvation is only for those who await
him in faith.

Shall he appear (ojfqh>setai). The usual verb for the appearance of Christ after his resurrection.

The second time (ejk deute>rou). A phrase quite common in N.T., but not in Paul. The idea is, beginning from the second: the second in a series taken as the point of
departure. As among men judgment follows as the second thing after death, so, when Christ shall appear for the second time, he will appear as the sinless Savior.

Unto salvation (eijv swthri>an). Not as a sinner to be judged, but as the Savior of mankind. It is not said that he will appear as judge, but only that he will not share the
judgment which befalls all men after death. Still the phrase may imply that he will award salvation, as judge, to such as have believed on him.

ADDITIONAL NOTE ON VERSE 16

Against the rendering testament for diaqh>kh, and in favor of retaining covenant, are the following considerations:

(a)The abruptness of the change, and its interruption of the line of reasoning. It is introduced into the middle of a continuous argument, in which the new covenant is
compared and contrasted with the Mosaic covenant (Hebrews 8:6-10:18).

(b)The turning-point, both of the analogy and of the contrast, is that both covenants were inaugurated and ratified by death: not ordinary, natural death, but sacrificial,
violent death, accompanied with bloodshedding as an essential feature. Such a death is plainly indicated in ver. 15. If diaqh>kh signifies testament, qa>naton death in
ver. 16 must mean natural death without bloodshed.

(c)The figure of a testament would not appeal to Hebrews in connection with an inheritance. On the contrary, the idea of the klhronomi>a was always associated in the
Hebrew mind with the inheritance of Canaan, and that inheritance with the idea of a covenant. See Deuteronomy 4:20-23; 1 Chronicles 16:15-18; Psalms 105:8-11.

(d)In LXX, from which our writer habitually quotes, diaqh>kh has universally the meaning of covenant. It occurs about 350 times, mostly representing berith, covenant.
In the Apocryphal books it has the same sense, except in Sir. xxviii. 33, where it signifies disposition or arrangement. Diatiqe>sqai to dispose or arrange represents
karath, to cut off, hew, divide. The phrase karath berit, to cut (i.e., make) a covenant, is very common. The verb marks a disposing by the divine will, to which man
becomes a party by assent; while suntiqe>sqai indicates an arrangement between two equal parties. There is not a trace of the meaning testament in the Greek O.T. In
the classics diaqh>kh is usually testament. Philo uses the word in the sense of covenant, but also shows how it acquired that of testament (De Mutatione Nominum, 6
ff.). The Vulgate has testamentum, even where the sense of covenant is indisputable. See Exodus 30:26; Numbers 14:44; 2 Kings 6:15; Jeremiah 3:16; Malachi 3:1;
Luke 1:72Acts 3:25; 7:8. Also in N.T. quotations from the O.T., where, in its translation of the O.T., it uses foedus. See Jeremiah 31:31 cit. Hebrews 8:8. For
diatiqe>sqai of making a covenant, see Hebrews 8:10; Acts 3:25; Hebrews 10:16.

(e)The ratification of a covenant by the sacrifice of a victim is attested by Genesis 15:10; Psalms 1:5; Jeremiah 34:18. This is suggested also by the phrase karath berit,
to cut a covenant, which finds abundant analogy in both Greek and Latin. Thus we have o[rkia ta>mnein to cut oaths, that is, to sacrifice a victim in attestation (Hom. Il.
2. 124; Od. 24. 483: Hdt. vii. 132). Similarly, spondalet us cut (make) a league (Eurip. Hel. 1235): fi>lia te.mnesqai to cement friendship by sacrificing a victim; lit. to
cut friendship (Eurip. Suppl. 375). In Latin, foedus ferire to strike a league foedus ictum a ratified league, ratified by a blow (ictus).

(f)If testament is the correct translation in vers. 16, 17, the writer is fairly chargeable with a rhetorical blunder; for ver. 18 ff. is plainly intended as a historical illustration
of the propositions in vers. 16, 17, and the illustration turns on a point entirely different from the matter illustrated. The writer is made to say, "A will is of no force until
after the testator's death; therefore the first covenant was ratified with the blood of victims.

CHAPTER 10

1-18. A summary restatement of the matters discussed from Hebrews 8:1.

1. The arrangement of the verse is much disputed. Rend. "The law, with the same sacrifices which they continually renew year by year, can never make the comers
thereunto perfect." 217

A shadow (skia). The emphasis is on this thought. The legal system was a shadow. Skiais a rude outline, an adumbration, contrasted with eijkw, the archetypal or ideal
pattern. Skiadoes not accurately exhibit the figure itself. Comp. Hebrews 8:5.

Of good things to come (tw~n mello>ntwn ajgaqw~n). From the point of view of the law.

The very image of the things (aujthna tw~n pragma>twn) For eijkwimage, see on Revelation 13:14; Philippians 2:7. Pragma>twn things expresses a little more distinctly
than mello>ntwn the idea of facts and realities.

Can (du>natai). Du>natai might be expected with oJ no>mov the law as the subject. If du>natai, the plural, is retained, the clause the law - image of the things must be
taken absolutely, the construction of the sentence breaking off suddenly, and the subject being changed from the law to the priests: "The priests can never," etc. It is
better to read du>natai in the singular, with Tischendorf, Westcott and Hort, and Weiss.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                                  Page 135 / 632
Continually (eijv to). See on Hebrews 7:3 and comp. vers. 12, 14. Const. with offer.
Can (du>natai). Du>natai might be expected with oJ no>mov the law as the subject. If du>natai, the plural, is retained, the clause the law - image of the things must be
taken absolutely, the construction of the sentence breaking off suddenly, and the subject being changed from the law to the priests: "The priests can never," etc. It is
better to read du>natai in the singular, with Tischendorf, Westcott and Hort, and Weiss.

Continually (eijv to). See on Hebrews 7:3 and comp. vers. 12, 14. Const. with offer.

2. To be offered (prosfero>menai). The present participle brings out more forcibly the continuous repetition: "Ceased being offered."

3. A remembrance of sins (ajna>mnhsiv aJmartiw~n). Each successive sacrifice was a fresh reminder of sins to be atoned for; so far were the sacrifices from satisfying
the conscience of the worshipper. jAna>mnhsiv, lit. a calling to mind. Comp. ver. 17, and see LXX, Numbers 5:15.

5. Confirming the assertion of ver. 4 by a citation, Psalms 40:7-9 the theme of which is that deliverance from sin is not obtained by animal sacrifices, but by fulfilling
God's will. The quotation does not agree with either the Hebrew or the LXX, and the Hebrew and LXX do not agree. The writer supposes the words to be spoken by
Messiah when he enters the world as Savior. The obedience to the divine will, which the Psalmist contrasts with sacrifices, our writer makes to consist in Christ's
offering once for all. According to him, the course of thought in the Psalm is as follows: "Thou, O God, desirest not the sacrifice of beasts, but thou hast prepared my
body as a single sacrifice, and so I come to do thy will, as was predicted of me, by the sacrifice of myself." Christ did not yield to God's will as authoritative constraint.
The constraint lay in his own eternal spirit. His sacrifice was no less his own will than God's will.

Sacrifice and offering (qusi>an kai). The animal-offering and the meal-offering.

6. Burnt offerings and sacrifices for sin (oJlokautw>mata kaiav). The burnt-offering and the sin-offering.

7. In the volume of the book (ejn kefali>di bibli>ou). Kefali>v, N.T.o, is a diminutive, meaning little head. Lat. capitellum or capitulum. The extremity or end, as the
capital of a column. See Exodus 26:32, 37. Sometimes the column itself, as Exodus 40:18; Numbers 3:36. Said to be used of the tips or knobs of the rollers around
which parchments were rolled, but no instances are cited. A roll of parchment, a book-roll, Ezekiel 2:9. Meaning here the Scriptures of the O.T. for Hebrew megilla.
Kefali>v is found in LXX with bibli>ou book, only Ezekiel 2:9; Psalms 39:7. For, bibli>on book, see on 2 Timothy 4:13.

8. Above when he said (ajnw>teron le>gwn). Lit. saying above. Introducing a partial repetition of the quotation.

9. He taketh away the first that he may establish the second. Removes that which God does not will, the animal sacrifice, that he may establish that which God does
will, the offering of an obedient will.

10. By the which will (ejn w=| qelh>mati). The will of God as fulfilled in Christ.

We are sanctified (hJgiasme>noi). Lit. we are having been sanctified; that is, in a sanctified state, as having become partakers of the spirit of Christ. This is the work of
the eternal spirit, whose will is the very will of God. It draws men into its own sphere, and makes them partakers of its holiness (Hebrews 12:10).

Once for all (ejfa>pax). Const. with are sanctified. The sanctification of the Levitical offerings was only temporary, and had to be repeated. Christ's one offering
"perfected forever them that are sanctified" (ver. 14). 218 This thought is elaborated in vers. 11-14.

11. Every priest (pa~v). Suggesting many priests. Comp. Hebrews 7:23.

Standeth (e[sthken). Servile attitude, contrasted with that of the exalted Savior, Hebrews 1:3.

Daily - often - the same. The wearisome round of daily offerings, always the same, contrasted with the one offering, once for all.

Take away (perielei~n). Only here in connection with sin. See on 2 Corinthians 3:16. The verb literally means to strip off all round. See Genesis 41:42 (of a ring):
Genesis 38:14; Deuteronomy 21:13 (of clothes). Comp. eujperi>statov, Hebrews 12:1 see note, and peri>keitai ajsqe>neian is compassed about with weakness,
Hebrews 5:2. See also clothed with shame, and with cursing, Psalms 35:26; 109:18.

12. Forever (eijv to). Const. with offered. The reason appears in ver. 14. It is according to the usage of the epistle to place this phrase after that which it qualifies. Thus
one sacrifice forever is contrasted with the same sacrifices often. This agrees also with what follows. He offered one sacrifice forever, and then sat down, awaiting its
eternal result. 219

14. He hath perfected forever (tetelei>wken eijv tov). Note the continued emphasis upon the telei>wsivperfection. Comp. Hebrews 7:11, 19; 9:9; 10:1; 12:2. No more
sacrifices are needed. The reign of the Great High Priest is not to be interrupted by the duty of sacrifice.

15-17. Repetition of the passage already cited from Jeremiah in Hebrews 8:10-12. The nerve of the citation is ver. 17.

18. There is no more offering for sin. Forgiveness of sin is the characteristic of the new covenant. In Jeremiah complete pardon of sins is promised. If the pardon is
complete, there is left no place for the Levitical sacrifices under the new covenant. At this point the doctrinal portion of the epistle ends.

19. To enter into the holiest (eijv thwn). Lit. for the entering of the holiest. The phrase parrhsi>a eijv boldness unto, N.T.o. Parrhsi>a with periconcerning, John 16:25;
with prowith reference to, 2 Corinthians 7:4; 1 John 3:21; 5:14. &Eisodov in N.T. habitually of the act of entering.

By the blood (ejn tw~| ai[mati). Lit. "in the blood": in the power or virtue of.

20. By a new and living way which he hath consecrated for us (h{n ejnekai>nisen hJmi~n oJdosfaton kai). The A.V. is wrong. #Hn which is to be construed with ei]
sodon entrance. Thus: "having boldness for the entrance which he has inaugurated (or opened) for us - a way new and living." For ejnekai>nisen see on Hebrews 9:18.
The way must be opened, for every other way is closed. jEnkaini>zein in LXX of the inauguration of a house, kingdom, temple, altar. See Deuteronomy 20:5; 1
Samuel 11:14; 1 Kings 8:63; 2 Chronicles 15:8. Pro>sfaton new, N.T.o. In LXX, see Numbers 6:3; Deuteronomy 32:17; Psalms 80:9; Ecclesiastes 1:9. The
derivation appears to be pronear to, and fato>v slain (from pe>mfamai, the perfect of fe>nein to kill). According to this the original sense would be newly-slain; and the
word was used of one so recently dead as to retain the appearance of life: also, generally, of things which have not lost their character or appearance by the lapse of
time; of fishes, fruits, oil, etc., which are fresh; of anger which has not had time to cool. Later the meaning was weakened into new. 220 Note that the contrast is not
between a new and an old way, but between a new way and no way. So long as the old division of the tabernacle existed, the way into the holiest was not opened,
Hebrews 9:8. Zw~san living. A living way seems a strange expression, but comp. Peter's living stones, 1 Peter 2:5. Christ styles himself both way and life. The bold
figure answers
 Copyright   (c) to the fact. The
                 2005-2009,         new way
                                 Infobase    is through
                                           Media   Corp.a life to life.                                                                             Page 136 / 632
Through the veil (diasmatov). The veil of the holy of holies is rent. Christ's work does not stop short of the believer's complete access to God himself.
word was used of one so recently dead as to retain the appearance of life: also, generally, of things which have not lost their character or appearance by the lapse of
time; of fishes, fruits, oil, etc., which are fresh; of anger which has not had time to cool. Later the meaning was weakened into new. 220 Note that the contrast is not
between a new and an old way, but between a new way and no way. So long as the old division of the tabernacle existed, the way into the holiest was not opened,
Hebrews 9:8. Zw~san living. A living way seems a strange expression, but comp. Peter's living stones, 1 Peter 2:5. Christ styles himself both way and life. The bold
figure answers to the fact. The new way is through a life to life.

Through the veil (diasmatov). The veil of the holy of holies is rent. Christ's work does not stop short of the believer's complete access to God himself.

That is to say his flesh (tou~t' e]stin th~v sarko). Const. with veil: the veil which consisted in his flesh. His flesh was the state through which he had to pass before he
entered heaven for us. See Hebrews 2:9-18; 5:7-9; 10:5. When he put off that state, the veil of the temple was rent. He passed through humanity to glory as the
forerunner of his people, Hebrews 6:20.

21. A high priest (iJere>a me>gan). Lit. a great priest. Comp. Leviticus 21:10 LXX. Not merely = ajrciereuhigh priest, but emphasizing Christ's superior greatness as
high priest.

House of God (oi+kon tou~ qeou~). In the Gospels always of the temple. Not found in Paul. Once in the Pastorals, of the church, 1 Timothy 3:15 and so 1 Peter 4:17.
Here the whole Christian family. Comp. 1 Corinthians 3:16, 17; 2 Corinthians 6:16; Ephesians 2:22.

22. Let us draw near (prosercw>meqa). See on Hebrews 4:16.

With a true heart (metaav). A right and genuine inward attitude toward God. For the phrase comp. LXX, Isaiah 38:3. N.T.o. For ajlhqinh~v see on John 1:9 and
comp. Hebrews 8:2; 9:24. A true heart is required to enter the true sanctuary. The phrase means more than in sincerity. Sincerity is included, but with it all that enters
into a right attitude toward God as revealed in our Great High Priest, - gladness, freedom, enthusiasm, bold appropriation of all the privileges of sonship.

In full assurance of faith (ejn plhrofori>a| pi>stewv). Full conviction engendered by faith. See on Hebrews 6:11. Faith ii the basis of all right relation to God.

Sprinkled from an evil conscience (rJerantisme>noiajposewv ponhra~v). This qualification for a right approach to God is stated typologically. As the priests were
sprinkled with the sacrificial blood and washed with water before ministering, so do you who have now the privilege and standing of priests in approaching God, draw
near, priestlike, as sharers in an economy which purges the conscience (Hebrews 9:14), having your consciences purged. Your own hearts must experience the effects
of the great sacrifice of Christ, - pardon, moral renewal, deliverance from a legal spirit. On the priesthood of believers see 1 Peter 2:5, 9; Exodus 19:6; Isaiah 61:6.
This idea is dominated in our epistle by that of Christ's priesthood; but it is not excluded, and is implied throughout. See Hebrews 13:15. For sprinkled, see on 1 Peter
1:2.

Bodies washed (lelousme>noi to). Also typological. Most, expositors refer to baptism. The most significant passage in that direction is 1 Peter 3:21; comp. Ephesians
5:26; Titus 3:5. It may be, though I doubt if the idea is emphasized. I incline, with Dr. Bruce, to think that it indicates generally the thoroughness of the cleansing process
undergone by one who surrenders himself, soul, body, and spirit, to God.

23. Profession of our faith (than th~v ejlpi>dov). Rend. "confession of our hope." Faith does not appear among Ms. readings. It is an innovation of the translators.
Hope is the rendering of Tyndale, Coverdale, the Great Bible, the Geneva, the Bishops', and Rheims. On confession see on 2 Corinthians 9:13 and comp. notes on 1
Timothy 6:12, 13. The phrase confession of hope N.T.o. They are steadfastly to confess their hope in God's promise and salvation. Comp. Hebrews 3:6; 6:11, 18;
7:19. Hope is here = the object of hope.

Without wavering (ajklinh~). N.T.o.

24. Let us consider one another (katanow~men ajllh>louv). Take careful note of each other's spiritual welfare. For the verb see on James 1:23. It denotes attentive,
continuous care. Comp. Hebrews 3:1.

To provoke (eijv paroxusmo). Lit. with a view to incitement. Only here and Acts 15:39. From paroxu>nein to sharpen. Hence to stimulate. In Acts 15:39 the result of
provocation; irritation or contention. Here the act of incitement. Twice in LXX, Deuteronomy 29:28; (27) Jeremiah 29 (32.) 3, 7; for the Hebrew qatsaph anger, wrath,
altercation. The Hebrew derivation is from qatseph a splinter. The new economy demands mutual care on the part of the members of the Christian community. Comp.
1 Corinthians 12:25. They must stir up each other's religious affections and ministries.

25. The assembling of ourselves together (ejpisunafwgh). jEpisunagwgh> only here and 2 Thessalonians 2:1 see note. The act of assembling, although some explain
assembly. The antithesis is, "not forsaking assembling, but exhorting in assembly." L >*saptly says that the idea of apostasy which would be conveyed by the rendering
assembly or congregation is excluded by e]qov habit or custom, which implies an often recurring act on the part of the same persons.

As the manner of some is (kaqwn). For manner rend. custom. Lit. as is custom unto some. &Eqov mostly in Luke and Acts. Comp. Luke 1:9; John 19:40.

Ye see the day approaching (ble>pete ejggi>zousan thran). The day of Christ's second coming, bringing with it the judgment of Israel. He could say "ye see," because
they were familiar with Christ's prophecy concerning the destruction of the temple; and they would see this crisis approaching in the disturbances which heralded the
Jewish war.

26. We sin willfully (eJkousi>wv aJmartano>ntwn hJmw~n). JEkousi>wv willfully, only here and 1 Peter 5:2. Comp. Philemon 1:14kat' eJkou>sion of free will. See
LXX, Numbers 15:3. The willful sin is the abandonment of Christianity for Judaism.

The knowledge (ejpi>gnwsin). Only here in Hebrews. Very common in Paul. For the word, and the phrase knowledge of the truth, see on 1 Timothy 2:4. The truth is
the revelation through Christ.

There remaineth no more sacrifice for sins (oujke>ti peripetai qusi>a). Of course not. For the Levitical sacrifices are abolished. It is Christ's sacrifice or none.

27. But a certain fearful looking for (fobera tiv ejkdoch). Rend. "a kind of fearful expectation." jEkdochN.T.o, oLXX.

Fiery indignation (puro). For zh~lov see on James 3:14. The radical idea of the word is ferment of spirit (zei~n to boil; see Acts 18:25; Romans 12:11). This idea takes
on different aspects in zh~lov, as indignation, Acts 5:17; zeal, John 2:17; Romans 10:2; 2 Corinthians 7:7; 11:2; Philippians 3:6; envy, Romans 13:13; 1 Corinthians
3:3; Galatians 5:20. In the last sense often with e]piv strife. The phrase fiery indignation, lit. indignation of fire (N.T.o) is an adaptation from Isaiah 26:11.

The adversaries (tououv). Only here and Colossians 2:14. Often in LXX.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 137 / 632
28. He that despised (ajfeth>sav tiv). Lit. one that despised; any transgressor. The verb only here in Hebrews. The kindred noun ajqe>thsiv only in Hebrews. See
Hebrews 7:18; 9:26.
3:3; Galatians 5:20. In the last sense often with e]piv strife. The phrase fiery indignation, lit. indignation of fire (N.T.o) is an adaptation from Isaiah 26:11.

The adversaries (tououv). Only here and Colossians 2:14. Often in LXX.

28. He that despised (ajfeth>sav tiv). Lit. one that despised; any transgressor. The verb only here in Hebrews. The kindred noun ajqe>thsiv only in Hebrews. See
Hebrews 7:18; 9:26.

Died (ajpoqnh>skei). Lit. dieth. According to the ordinance as it now stands in the law.

Without mercy (cwri). The phrase N.T.o. For the noun see on 2 Corinthians 1:3.

Under two or three witnesses (ejpirtusin). As in LXX, Deuteronomy 17:6. jEpiwith dative signifying on condition of two or three witnesses testifying. Comp. 1 Timothy
5:17 where the same phrase occurs with the genitive, before, in the presence of. Comp. also Deuteronomy 19:15.

29. Of how much (po>sw|). Not qualifying cei>ronov sorer, but the whole clause: "by how much think ye shall he be thought worthy of sorer punishment."

Punishment (timwri>av). N.T.o. Occasionally in LXX, frequent in Class. Originally assistance; assistance to one who has been wronged; punishment. With no sense of
chastisement. It is purely retributive. 221

Trodden under foot (katapath>sav) Only here in Hebrews. oP. Frequent in LXX for spoiling, defeating, treating contemptuously. The strong term is purposely selected
in order to convey the sense of the fearful outrage involved in forsaking Christ and returning to Judaism.

Hath counted an unholy thing (koinomenov). JHgei~sqai to count or deem means a conscious judgment resting on a deliberate weighing of the facts. See Romans
12:10; Philippians 2:3. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of koinois shared by all, public. Thus
Acts 2:44; 4:39; Titus 1:4; Jude 1:3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled,
as Mark 7:2, 5; Acts 10:14, 28; 11:8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would
set it apart. Comp. Romans 14:14. Here the word admits of two explanations:

(1)that Christ's blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person;

(2)that in refusing to regard Christ's blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former
seems preferable.

There was no specific virtue in Christ's blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (Hebrews 9:14), as the blood
shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as
sources of sanctification allied in the writer's mind.

Hath done despite unto the spirit of grace (kairitov ejnubri>sav). jEnubri>zein to insult, N.T.o. The simple verb uJbri>zein in Matthew, Luke, Acts, and Pastorals. It
will be observed that the work of the Holy Spirit does not receive in this epistle the emphasis which marks it in some other portions of the N.T.

30. We know him that hath said (oi]damen ganta). The retribution (timwri>a) is certain, because assured by the word of God in Scripture.

Vengeance (ejkdi>khsiv). An unfortunate translation, since it conveys the idea of vindictiveness which does not reside in the Greek word. It is the full meting out of
justice to all parties. The quotation is an adaptation of the LXX of Deuteronomy 32:35. The second citation is literally from LXX of Deuteronomy 32:36.

31. To fall, etc. Comp. LXX, 2 Samuel 24:14; Sir. ii. 18.

Of the living God. The living God, revealed in the living Christ, will not suffer his sacrificial gift and his covenant to be slighted and insulted with impunity. See on
Hebrews 3:12.

32. After ye were illuminated (fwtisqe>ntev). See on Hebrews 6:4.

A great fight (pollh). &Aqlhsiv N.T.o, oLXX. See on ajlqh~ strive, 2 Timothy 2:5. See Introduction, on the allusions in the epistle to persecution.

33. Whilst ye were made a gazing-stock (qeatrizo>menoi). N.T.o. oLXX, oClass. Lit. exhibited in the theater. Comp. 1 Corinthians 4:9.

Whilst ye became companions (koinwnointev). Rend. by becoming partakers. More than companionship is implied. For koinwnoisee on Luke 5:10. The noun and its
kindred verb in N.T. almost exclusively of ethical and spiritual relations, as 1 Timothy 5:22; 1 Peter 4:13; 2 John 1:11; 1 Corinthians 10:18; 2 Corinthians 1:7; Philemon
1:17. Even when applied to pecuniary contributions they imply Christian fellowship as the basis of the liberality. See on Romans 12:13; 15:27; Philippians 4:15.

Of them that were so used (tw~n ou[twv ajnastrfome>nwn). Rend. "of them that fared thus." Others render "who conducted themselves thus"; endured their
persecutions, so bravely. But the ou[twv can refer only to made a gazing-stock.

34. For ye had compassion of me in my bonds (kaioiv sunepaqh>sate). Entirely wrong, following T.R.toi~v desmoi~v mou. Rend. "ye had compassion on the
prisoners." So Vulg. vinctis compassi estis. The corrupt reading has furnished one of the stock arguments for the Pauline authorship of the Epistle.

Took joyfully (metaxasqe). The verb primarily to receive to one's self, accept, as here. Comp. Luke 15:2; Philippians 2:29. Mostly, in N.T. however, to wait for,
expect, as Mark 15:43; Luke 2:25, 38; Acts 23:21.

Spoiling (aJrpagh). Only here Matthew 23:25; Luke 11:39. Allied with aJrpa>zein to snatch away.

Of your goods (tw`n uJparco>ntwn uJmw~n). The verb uJpa>rceinmeans originally to begin, or begin to be; hence of anything that has begun to be, to come forth, be
there; then simply to be. Accordingly the phrase uJpa>rcei moimeans there is something to me, I have something. See Acts 3:6; 4:37; 28:7. Hence tarconta things
which are to one; possessions, goods. See Matthew 19:21; 24:27; Luke 8:3; Acts 4:32. 222

Knowing in yourselves that ye have, etc. (ginw>skontev e]cein eJautou). Rend. "knowing that ye yourselves have a better," etc. The A.V. follows T.R. ejn eJautoi~v.
223 Ye yourselves in contrast with your spoilers.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 138 / 632
Substance (u[parxin). Only here and Acts 2:45. Occasionally in LXX. Rend. possession.
which are to one; possessions, goods. See Matthew 19:21; 24:27; Luke 8:3; Acts 4:32. 222

Knowing in yourselves that ye have, etc. (ginw>skontev e]cein eJautou). Rend. "knowing that ye yourselves have a better," etc. The A.V. follows T.R. ejn eJautoi~v.
223 Ye yourselves in contrast with your spoilers.

Substance (u[parxin). Only here and Acts 2:45. Occasionally in LXX. Rend. possession.

35. Confidence (than). Rend. boldness. The boldness and courage which you manifested under persecution.

36. Ye might receive the promise (komi>shsqe than). Comp. Hebrews 11:13, 39 and see on 1 Peter 1:8. The verb implies, not mere obtaining, but receiving and
carrying away for use and enjoyment.

37. A little while (mikro). Strictly, a very little while. The phrase N.T.o. It is not part of the quotation, but is taken from Isaiah 26:20 the only instance. See Aristoph.
Wasps, 213.

He that shall come will come (oJ ejrco>menov h[xei). Rend. "he that cometh will come." In the Hebrew (Habakkuk 2:3) the subject of the sentence is the vision of the
extermination of the Chaldees. "The vision - will surely come." As rendered in the LXX, either Jehovah or Messiah must be the subject. The passage was referred to
Messiah by the later Jewish theologians, and is so taken by our writer, as is shown by the article before ejrco>menov. Comp. Matthew 11:3; 21:9; John 11:27.
Similarly he refers h[xei shall come to the final coming of Messiah to judge the world.

38. Now the just shall live by faith (oJ dekaio>v (mou) ejk pi>stewv zh>setai). Cited by Paul, Romans 1:17; Galatians 3:11. 224 In the original prophecy the just man
is contrasted with the haughty Chaldaean invaders, who are puffed up and not upright. Through his steadfast obedience to God he shall be kept alive in the time of
confusion and destruction.

But if any man draw back (kailhtai). Omit if any man. Rend. "and if he draw back," that is, the just man. The possibility of the lapse of even the just is assumed. See on
Hebrews 6:4-6. The verb only here, Acts 20:20, 27; Galatians 2:12. See on Acts 20:20. Rare in LXX.

Shall have no pleasure (oujk eujdokei~). Rend. "hath no pleasure." "If he draw back - in him," not in the Hebrew, which reads, "behold, puffed up within him is his soul,
it is not upright." The clauses of the LXX are transposed here.

39. But we are not of them who draw back (hJmei~v de). Lit. we are not of shrinking back. JUpostolhN.T.o, oLXX, oClass. _Einai with genitive marks the quality or
peculiarity of a person or thing. Comp. Hebrews 12:11 cara~v ei+nai to be of joy, joyful. We do not partake of drawing back, which is characteristic of recreants.

Unto perdition (eijv ajpw>leian). Or destruction. Drawing back makes for and terminates in (eijv) destruction.

Of them that believe (pi>stewv). Rend. of faith. The phrase ei+nai pi>stewv to be of faith, N.T.o.

Saving (peripoi>hsin). See on 1 Thessalonians 5:9.

CHAPTER 11

The concluding statement of Hebrews 10 suggests the following discussion of the nature of faith and of its fruits as called out by God's revelation from the earliest time.

1. Faith (pi>stiv). Without the article, indicating that it is treated in its abstract conception, and not merely as Christian faith. It is important that the preliminary definition
should be clearly understood, since the following examples illustrate it. The key is furnished by ver. 27, as seeing him who is invisible. Faith apprehends as a real fact
what is not revealed to the senses. It rests on that fact, acts upon it, and is upheld by it in the face of all that seems to contradict it. Faith is a real seeing. See
Introduction, p. 363.

Substance (uJpo>stasiv). See on Hebrews 1:3 and Hebrews 3:14. On the whole, the Rev. assurance gives the true meaning. The definition has a scholastic and
philosophic quality, as might be expected from a pupil of the Alexandrian schools. The meaning substance, real being, given by A.V., Vulg., and many earlier
interpreters, suggests the true sense, but is philosophically inaccurate. Substance, as used by these translators, is substantial nature; the real nature of a thing which
underlies and supports its outward form or properties. In this sense it is very appropriate in Hebrews 1:3 in describing the nature of the Son as the image or impress of
God's essential being: but in this sense it is improperly applied to faith, which is an act of the moral intelligence directed at an object; or a condition which sustains a
certain relation to the object. It cannot be said that faith is substantial being. It apprehends reality: it is that to which the unseen objects of hope become real and
substantial. Assurance gives the true idea. It is the firm grasp of faith on unseen fact.

Evidence (e]legcov). N.T.o. Quite often in LXX for yakach, to reprove, rebuke, punish, blame. See Proverbs 1:23; Wisd. ii. 14; Sir. xxi. 12. See especially on the
kindred verb ejle>gcein, John 3:20. Rend. conviction. Observe that uJpo>stasiv and e]legcov are not two distinct and independent conceptions, in which case
kaiwould have been added; but they stand in apposition. &Elegcov is really included in uJpo>stasiv, but adds to the simple idea of assurance a suggestion of influences
operating to produce conviction which carry the force of demonstration. The word often signifies a process of proof or demonstration. So von Soden: "a being
convinced. Therefore not a rash, feebly-grounded hypothesis, a dream of hope, the child of a wish."

Of things (pragma>twn). Pra~gma is, strictly, a thing done; an accomplished fact. It introduces a wider conception than ejlpizome>nwn things hoped for; embracing not
only future realities, but all that does not fall under the cognizance of the senses, whether past, present, or future.

2. For by it (ejn tau>th| ga). Lit. for in this. Rend. therein: in the sphere and exercise of faith: as believers. Comp. 1 Timothy 5:10. For introduces a proof of the
preceding statement concerning the nature of faith. Faith has power to see and realize the unseen, for the experience of the fathers proves it.

The elders obtained a good report (ejmarturhqh>san oiJ presbu>teroi). The elders for the more common the fathers: the saints of the O.T. dispensation, many of whose
names are recorded in this chapter. jEmarturhqh>san, lit. were born witness to. God bore witness to them in the victory of their faith over all obstacles, and their
characters and deeds as men of faith were recorded in Scripture. For this use of maturei~n in the passive, see Acts 6:3; 10:22; 16:12; Romans 3:21; Hebrews 7:8, 17.
Notice that the statement in this verse does not begin the list of examples, which commences with ver. 4, but is closely attached to the definition in ver. 1 as a
comprehensive justification of it.

3. Neither does this verse belong to the list of historical instances from Genesis, in which men exercised faith. It is merely the first instance presented in O.T. history of
an opportunity for the exercise of faith as the assurance and conviction of things not seen. Like ver. 2, it is closely connected with the definition. It contains the
exposition of the nature of faith, by showing that in its earliest and most general expression - belief in the creation of the visible universe by God - it is a conviction of
 Copyrightnot
something   (c) apprehensible
                2005-2009, Infobase
                               by sense.Media
                                         225 Corp.                                                                                                        Page 139 / 632

We understand (noou~men). Noei~n signifies to perceive with the nou~v or reflective intelligence. In Class. of seeing with the eyes, sometimes with ojfqalmoi~v
3. Neither does this verse belong to the list of historical instances from Genesis, in which men exercised faith. It is merely the first instance presented in O.T. history of
an opportunity for the exercise of faith as the assurance and conviction of things not seen. Like ver. 2, it is closely connected with the definition. It contains the
exposition of the nature of faith, by showing that in its earliest and most general expression - belief in the creation of the visible universe by God - it is a conviction of
something not apprehensible by sense. 225

We understand (noou~men). Noei~n signifies to perceive with the nou~v or reflective intelligence. In Class. of seeing with the eyes, sometimes with ojfqalmoi~v
expressed; but as early as Homer it is distinguished from the mere physical act of vision, as perception of the mind consequent upon seeing. Thus, tohse and seeing him
he perceived (Il. 11. 599): oujk i]don oujd' ejno>hsa I neither saw nor perceived (Od. 13. 318). In N.T. never of the mere physical act. Here is meant the inward
perception and apprehension of the visible creation as the work of God, which follows the sight of the phenomena of nature.

The worlds (tou). Lit. the ages. The world or worlds as the product of successive aeons. See on Hebrews 1:2.

Were framed (kathrti>sqai). Put together; adjusted; the parts fitted to each other. See on Galatians 6:1; Matthew 21:16; Luke 6:40. Of the preparing and fixing in
heaven of the sun and moon, LXX, Psalms 73:16; 88:37: of building a wall, 2 Esdr. 4:12, 13, 16. See also Psalms 39:6. Rend. have been framed. The A.V. gives the
impression of one giving his assent to an account of creation; but the perfect tense exhibits the faith of one who is actually contemplating creation itself.

By the word of God (rJh>mati). Comp. Genesis 1; Psalms 33:6; 118:5.

So that things which are seen were not made of things which do appear (eijv tonwn tomenon gegone>nai). For things which are seen, rend. that which is seen. For
were not made rend. hath not been made. jEiv tofollowed by the infinitive signifies result, not purpose. We perceive that the worlds have been framed by the word of
God, so that (this being the case) that which is visible has not arisen out of that which is seen. 226 Mhnot negatives the remainder of the clause taken as a whole. In
other words, the proposition denied is, that which is seen arose out of visible things. By many early interpreters mhwas transposed, and construed with fainome>nwn
alone, signifying "that which is seen has arisen from things which do not appear." These things were explained as chaos, the invisible creative powers of God, etc.

4. Abel offered unto God (&Abel prosh>negken tw~| qew~|). For the phrase see Hebrews 9:14.

A more excellent sacrifice (plei>ona qusi>an). Greater in value in God's eyes. For plei>wn in this sense, see Hebrews 3:3; Matthew 6:25; Luke 11:31; 12:23. In Paul
never in this sense. Others explain a more abundant sacrifice, referring to the material character of the offerings. See Genesis 4:4. But the difference between the
offerings of Abel and Cain, considered in themselves, is largely a matter of speculation, and, as L >*sjustly remarks, such an interpretation accentuates unduly a purely
external feature. 227

By which he obtained witness (di h=v ejmarturh>qh). Lit. was witnessed to, as ver. 2. The pronoun which may refer either to the sacrifice or to faith. Better the latter,
as is apparent from ver. 2, and probably from ver. 7, although the relation there is somewhat different.

Righteous (di>kaiov). Abel is called righteous by Christ himself. Matthew 23:35. Comp. 1 John 3:12. See on Romans 1:17.

God testifying of his gifts (marturou~ntov ejpiroiv aujtou~ tou~ qeou~). Defining more specifically the general was witnessed to. God bore witness by his acceptance of
the gifts. jEpimarks the fact on which the witness was based.

Yet speaketh (e]ti lalei~). Comp. Genesis 4:10. Still, although ages have passed since his death. Comp. Hebrews 12:24. Not that his voice still cries to God (so Bleek
and others), but that by his faith he still speaks to us in the O.T. Scriptures, though dead. Const. e]ti yet with lalei~ speaketh; not with being dead, in the logical sense,
"even being dead," as Romans 3:7. 228

5. Enoch. Genesis 5:21-24. Comp. Sir. xliv. 16; xlix. 14; Wisd. iv. 10.

Was translated (metete>qh). The verb used of Enoch's translation, LXX, Genesis 5:24. In Acts 7:16 of the transporting of the remains of Jacob and his sons to
Sychem. In Galatians 1:6 of the sudden change in the religious attitude of the Galatians. In Hebrews 7:12 of the change in the priesthood.

That he should not see death (tou~ mhnaton). This may signify the purpose of his translation, but probably refers to the result. He was translated so that he did not see
death. Comp. Matthew 21:32; Acts 7:19. Romans 7:3. 229

Was not found because God had translated him (oujc huJri>sketo dio>ti mete>qhken aujtov) Cited from LXX, Genesis 5:24. For had translated rend. translated.

He had this testimony (memartu>rhtai). Rev properly preserves the force of the perfect tense, "he hath had witness born to him." The testimony still stands on record.

That he pleased God. Rend. hath pleased. Comp. LXX, Genesis 5:22, 24. Faith was exhibited by Enoch in walking with God (comp. A.V. Genesis 5:22"walked with
God," and LXX, eujare>sthse pleased God). Faith creates close personal relation.

6. To please (eujaresth~sai). The aorist gives the sense of at all, stating the verbal idea without time, as a universal proposition. Comp. Romans 8:8.

Cometh (proserco>menon). See on Hebrews 4:16. Must (dei~). An essential obligation. In the nature of the case. That he is (o[ti e]stin). Faith in God involves belief in
his existence although he is unseen.

Is a rewarder (misqapodo>thv). Note the difference of the verb: not simply exists, but comes to pass as; proves to be, habitually, so that he who approaches God has,
through faith, the assurance that his seeking God will result in good to himself. Misqapodo>thv rewarder, N.T.o. Comp. misqapodosi>a recompense of reward,
Hebrews 2:2 (note); Hebrews 10:35; 11:26.

Of them that diligently seek him (toi~v ejkzhtou~sin aujto). Lit. unto them that seek him out. Comp. Acts 15:17; Hebrews 12:17; 1 Peter 1:10. The verb is used of
seeking God, Romans 3:11. God's beneficent will and attitude toward the seeker are not always apparent at the first approach. In such cases there is occasion for faith,
in the face of delay, that diligent seeking will find its reward. One is reminded of Jesus' lessons on importunity in seeking God, Luke 11:5-10; 18:1-8.

He hides himself so wondrously

As though there were no God;

He is least seen when all the powers
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 140 / 632
Of ill are most abroad.

Or he deserts us at the hour
As though there were no God;

He is least seen when all the powers

Of ill are most abroad.

Or he deserts us at the hour

The fight is almost lost,

And seems to leave us to ourselves

Just when we need him most.

It is not so, but so It looks;

And we lose courage then;

And doubts will come if God hath kept

His promises to men."

Faber.

7 Noah. Genesis 6.

Being warned of God (crhmatisqei). Of God is not in the text. See on Matthew 2:12; Luke 2:26; Acts 11:26; and comp. Hebrews 8:5.

Of things not seen as yet (peripw blepome>nwn). Const. with eujlabhqei, and rend. "by faith Noah, being warned, having reverent care concerning things not seen as
yet, prepared an ark," etc. Thus crhmatisqeiwarned is taken absolutely. 230 The things not seen were the well-known contents of the revelation to Noah, Genesis 6:13
ff., as apprehended by Noah's faith.

Moved with fear (eujlabhqei). N.T.o. Often in Class. and LXX See on eujla>beia godly fear, Hebrews 5:7. The A.V. gives the impression that Noah acted under the
influence of fright. Rev. improves on this a little by rendering godly fear. The true idea is pious care, a reverent circumspection with regard to things enjoined by God,
and as yet unseen, yet confidently expected on the strength of God's word.

Prepared (kateskeu>asen). Built and equipped. See on Hebrews 3:3.

An ark (kibwto). Originally, a wooden chest Also of the ark of the covenant in the temple and tabernacle, as Hebrews 9:4; Revelation 11:19 Of Noah's ark. Matthew
24:38; Luke 17:27; 1 Peter 3:20 La>rvax a chest is found in Class. in the same sense. Every classical scholar will recall the charming fragment of Simonides on Danae
and her infant son Perseus exposed in an ark:

JOte la>rnaki ejn daisale>a| a]nesmov

bre>me pne>wn k. t. l.

Also of the ark of Deucalion, the mythic Noah.

By the which (di' h=v). By faith: although some refer it to the ark.

He condemned the world (kate>krinen tosmon). His faith was exhibited in building the ark on the mere strength of God's declaration, while as yet there were no signs
of the flood. By his faith thus manifested he announced the condemnation of the world to destruction. World is to be taken as in 2 Peter 2:5. It is not used in Hebrews
in the ethical sense so common in John and Paul - the world as alien from God. The meaning of the statement is not that Noah condemned the conduct of his
contemporaries by the contrast presented by his own faith, after the analogy of Matthew 12:41; Romans 2:27.

And became heir (kaiejge>neto klhrono>mov). This is not an independent clause, but is dependent on di' h=v by which. It is connected by kaiwith the preceding
clause, and the two clauses are parallel, describing the lot of Noah and his family. Became heir is practically = became partaker of. The literal sense of heir must not be
pressed. Certainly not "inherited the righteousness of Abel and Enoch." But righteousness came to Noah in virtue of his intimate fellowship with God. Of him as of
Enoch, it is said that "he walked with God," Genesis 6:9. Because of this fellowship he was a son of God and an heir of righteousness.

Of the righteousness which is by faith (th~v katastiv dikaiosu>nhv). In the O.T. Noah is the first to receive the title of di>kaiov righteous, Genesis 6:9; comp. Ezekiel
14:14, 20; Sir. xliv. 17. Katastin, lit. according to faith, comp Matthew 9:29; Titus 1:1, 4. Paul has dikaiosu>nh and di>kaiov from or out of faith (ejk pi>stewv), by
faith (diastewv), founded on faith (ejpistei), and of faith (pi>stewv), none of which are found either in Hebrews or in the Pastorals. Katastin signifies according to faith
as a standard; but the conception at bottom is not essentially different from Paul's, unless there be imported into his conception the scholastic fiction of imputed
righteousness. Paul, in Romans 4 is at pains to show that the Christian conception of righteousness by faith has its parallel in Abraham, and that the doctrine of
justification by faith is no new thing. Faith is the ground and the germ of righteousness. Our writer here lays down the absolute and universal standard of righteousness
for the men of both dispensations - according to faith. Hence, like Paul, he cites the words of Habakkuk 2:4. See Hebrews 10:38.

8. Paul exhibits faith as the element of personal righteousness in Abraham. In these verses (8-22) faith, according to the opening definition in this chapter, is that
assurance and conviction of unseen things which caused Abraham and the patriarchs to rely confidently upon the future fulfillment of the divine promises.

When he was called to go out - obeyed (kalou>menov ejxelqei~n uJph>kousen). A.V. is wrong. jExelqei~n to go out should be construed with uJph>kousen obeyed,
and kalou>menov being called is to be taken absolutely. Kalou>menov, the present participle, indicates Abraham's immediate obedience to the call: while he was yet
being called. Rend. "when he was called obeyed to go out." The infinitive explains the more general obeyed, by specifying that in which his obedience was shown. For
the construction, see Acts 15:10; 1 Thessalonians 1:9; Hebrews 5:5. For the narrative, see Genesis 12:1-6 and comp. Acts 7:2-5.

Whither he went (pou~ e]rcetai). Note the picturesque continued present tense, "whither he is going," as of Abraham on his journey.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 141 / 632
9. He sojourned in (parw>|khsen eijv). The verb lit. to dwell beside or among. Pa>roikov, a foreigner dwelling in a state without rights of citizenship. In Class. only in
the sense of neighbor. See on Luke 24:18. The verb of rest with the preposition of motion (only here) signifies that he went into the land and dwelt there. Usually with
the construction, see Acts 15:10; 1 Thessalonians 1:9; Hebrews 5:5. For the narrative, see Genesis 12:1-6 and comp. Acts 7:2-5.

Whither he went (pou~ e]rcetai). Note the picturesque continued present tense, "whither he is going," as of Abraham on his journey.

9. He sojourned in (parw>|khsen eijv). The verb lit. to dwell beside or among. Pa>roikov, a foreigner dwelling in a state without rights of citizenship. In Class. only in
the sense of neighbor. See on Luke 24:18. The verb of rest with the preposition of motion (only here) signifies that he went into the land and dwelt there. Usually with
ejn in, but sometimes with the simple accusative, as Luke 24:18; Genesis 17:8; Exodus 6:4.

Land of promise (gh~n th~v ejpaggeli>av). Note the article, omitted in A.V., the promise: the land which was designated in the promise of God. See Genesis 12:7;
13:15. The phrase N.T.o. There is no corresponding phrase in O.T.

Strange (ajllotri>an). Another (a]llh) land than his own. So LXX, Genesis 15:13. Comp. Acts 7:6.

In tabernacles (ejn skhnai~v). Or tents, as a migratory people, without a permanent home.

The heirs with him (tw~n sunklhrono>mwn). Joint-heirs or fellow-heirs. oLXX, oClass. See Romans 8:17; Ephesians 3:6; 1 Peter 3:7. The three, Abraham, Isaac, and
Jacob, are mentioned because they cover the entire period of the sojourn in Canaan. Faith inspired these to endure patiently their unsettled life, since it assured them of
a permanent home in the future.

10. For he looked for a city which hath foundations (ejxede>ceto gaouv e]xousan po>lin). The sense is impaired in A.V. by the omission of the articles, the city, the
foundations. Passing over the immediate subject of God's promise to Abraham - his inheritance of the land in which he sojourns - the writer fastens the patriarch's faith
upon the heavenly fulfillment of the promise - the perfected community of God, which, he assumes, was contained in the original promise. By the city he means the
heavenly Jerusalem, and his statement is that Abraham's faith looked forward to that. The idea of the new or heavenly Jerusalem was familiar to the Jews. See Hebrews
12:22, 13:14; Galatians 4:26; Revelation 3:12; 21:2. The Rabbins regarded it as an actual city. For the foundations comp. Revelation 21:14. In ascribing to the
patriarchs an assured faith in heaven as the end and reward of their wanderings, the writer oversteps the limits of history; but evidently imports into the patriarchal faith
the contents of a later and more developed faith - that of himself and his readers.

Builder and maker (tecni>ths kai) Tecni>thv artificer, architect. Comp. Acts 19:24 (note), 38; Revelation 18:22 and LXX, 1 Chronicles 29:5; Cant. 7:1; Wisd. viii. 6;
xiv. 2; Sir. ix. 17 DhmiourgoN.T o, originally a workman for the public (dh~mov); generally, framer, builder. It is used by Xenophon and Plato of the maker of the
world (Xen. Mem. i. iv., 9; Plato, Tim 40 C; Repub. 530 A). It was appropriated by the Neo Platonists as the designation of God. To the Gnostics, the Demiurge was
a limited, secondary God, who created the world; since there was no possibility of direct contact between the supreme, incommunicable God and the visible world.

11. Sarah. Faith prevailing against natural impossibilities. See Romans 4:19-22. Both Abraham and Sarah doubted at first (Genesis 17:17; 18:12); but both became
persuaded of the truthfulness of the promise.

Herself (aujth) She who at first doubted.

To conceive seed (eijv katabolhrmatov). In every other instance in N.T. katabolh> means foundation, and appears in the phrase katabolhsmou foundation of the world.
Originally it means throwing down; hence, the depositing of the male seed in the womb. The sentence may be explained either, "received strength as regarded the
deposition of seed," to fructify it; or, "received strength for the foundation of a posterity," spe>rma being rendered in accordance with Hebrews 2:16; 11:18 and
katabolh> in the sense of foundation, as everywhere else in N.T.

And was delivered of a child when she was past age (kaiav). Was delivered of a child not in the text. Kaiand that. Rend. "received strength," etc., "and that when she
was past age."Paraav, lit. past the season of age. For hJliki>a see on stature, Luke 12:25.

12. As good as dead (nenekrwme>nou). Comp. Romans 4:19. As good as is an addition of A.V. The Greek reads and that a dead man. Comp. ne>krwsin deadness
applied to Sarah, Romans 4:19.

Stars - sand. See Genesis 22:17; 32:12.

By the seashore (parasshv). Lit. by the lip of the sea. The phrase N.T.o. Very often in LXX, as Genesis 22:17; Exodus 14:30: lip of a river, Genesis 41:17; Exodus
7:15: of a brook, Deuteronomy 2:36; 3:12: of Jordan, 2 Kings 2:13. So in Class. The vigor thus supernaturally imparted to Abraham does not appear to have
exhausted itself in the generation of Isaac; since, according to Genesis 25:2 Abraham became by Keturah the father of six sons after the death of Sarah.

13. In faith (katastin). See on ver. 7.

Not having received (mhmenoi). See on Hebrews 10:36. They died according to faith, inasmuch as they did not receive. They died under the regimen of faith, and not
of sight. For the phrase komi>zein taav to receive the promises, comp. Hebrews 10:36; 11:39.

Having seen them afar off (po>rrwqen au>tantev). By faith; from afar.

Were persuaded of them and embraced them (ajspasa>menoi). The A.V. completely destroys the beauty of this verse. It reads were persuaded, following T.R.
peisqe>ntev, and translates ajspasa>menoi embraced, which is a sort of inferential rendering of the original sense to salute or greet. Rend. "having seen them from afar
and greeted them": as seamen wave their greeting to a country seen far off on the horizon, on which they cannot land. L >*sappropriately quotes Virgil, Aen. 3. 522:

"Cum proculi obscuros collis humilemque videmus

Italiam. Italiam primus conclamat Achates,

Italiam laeto socii clamore salutant."

Confessed that they were strangers and pilgrims (oJmologh>santev o[ti xe>noi kaidhmoi). They admitted and accepted the fact with the resignation of faith, and with
the assurance of future rest. Comp. Genesis 23:4; 24:37; 28:4; 47:9; Psalms 39:12; 119:19, 54. For parepi>dhmoi sojourners, see on 1 Peter 1:1. In the anonymous
Epistle to Diognetus, an apologetic letter, probably of the second century, and one of the gems of early Christian literature, occur the following words concerning
Christians: "They inhabit their own country, but as sojourners: they take part in all things as citizens, and endure all things as aliens: every foreign country is theirs, and
every country is foreign."
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 142 / 632
14. Declare plainly (ejmfami>zousin). oP. See on John 14:21. Occasionally in LXX. Rend. "make it manifest."

They seek a country (patri>da ejpizhtou~sin). The verb is found in LXX, chiefly in the sense of seeking after God or another deity. See 2 Kings 1:3, 6; 3:11; 8:8;
the assurance of future rest. Comp. Genesis 23:4; 24:37; 28:4; 47:9; Psalms 39:12; 119:19, 54. For parepi>dhmoi sojourners, see on 1 Peter 1:1. In the anonymous
Epistle to Diognetus, an apologetic letter, probably of the second century, and one of the gems of early Christian literature, occur the following words concerning
Christians: "They inhabit their own country, but as sojourners: they take part in all things as citizens, and endure all things as aliens: every foreign country is theirs, and
every country is foreign."

14. Declare plainly (ejmfami>zousin). oP. See on John 14:21. Occasionally in LXX. Rend. "make it manifest."

They seek a country (patri>da ejpizhtou~sin). The verb is found in LXX, chiefly in the sense of seeking after God or another deity. See 2 Kings 1:3, 6; 3:11; 8:8;
22:18; 2 Chronicles 18:6. Comp. ejpizhtoume>nh po>liv a city sought after (Zion), Isaiah 62:12. Patri>v is a native country; a fatherland. Only here and in Gospels and
Acts. Quite often in LXX.

15. If they had been mindful (eij ejmnhmo>neuon). In N.T. habitually remember. So invariably in LXX. The meaning here is, that if, in their declaration (ver. 14) that
they were seeking a country, they had called to mind the country from which they came out, they could have returned thither, so that it is evident that they did not mean
that country. 231

To have returned (ajnaka>myai). Rend. "to return." Lit. bend their way back again (ajna).

16. Now they desire (nu`n ojre>gontai). Nu~n now is logical: as the case now stands. For ojre>gontai desire, see on 1 Timothy 3:1.

Is not ashamed (oujk ejpaiscu>netai). Because they have commended themselves to God by their faith, so that he acknowledges them as his own. Comp. Hebrews
2:11; Mark 8:28, 38; Romans 1:16; 2 Timothy 1:8, 16.

To be called their God (Qeo). Lit. to be surnamed. Comp. Acts 4:36; 10:5, 18, 32. God was called the God of Abraham, of Isaac, and of Jacob. See Exodus 3:6.

For he hath prepared for them a city (hJtoi>masin galin). Comp. Matthew 25:34; John 14:2; Revelation 21:2. City is significant, as showing that the fulfillment of God's
promise lies in introducing them into the perfection of social life. Comp. Revelation 3:12; 21:2, 10; 22:19.

17. When he was tried offered up (prosenh>nocen peirazo>menov). The full sense of the statement is missed in A.V. The meaning is that while the trial is yet in
progress, Abraham hath already offered up his son, before the trial has come to an issue, by the act of his obedient will, through faith in God. Comp. James 2:21.

He that had received (oJ ajnadexa>menov). The verb only here and Acts 28:7. It means to accept; to welcome and entertain. So Rev. gladly received.

Accounting (logisa>menov). See on 1 Peter 5:12; Romans 4:5; 8:18.

From whence (o[qen). Rend. wherefore: because of his faith in God's power and truthfulness. #Oqen, though occasionally in a local sense in N.T., as Matthew 12:44;
Luke 11:24; Acts 14:26 is much more common in the logical or causal sense, wherefore, on which account. So in every other instance in Hebrews. In the local sense it
would mean from the dead.

Also he received him in a figure (aujtosato). Kaimarks the receiving as answering to the faith. As Abraham believed in God's power to restore Isaac, so, because of his
faith, he also received him. For ejkomi>sato received see on Hebrews 10:36. jEn parabolh~ in a parable. Since the sacrifice did not take place as a literal slaughter,
there could not be a literal restoration from death. There was a real offering in Abraham's will, but not a real death of Isaac. Isaac's death took place symbolically, in the
sacrifice of the ram: correspondingly, the restoration was only a symbolic restoration from the dead. Some expositors, among whom is Westcott, explain thus: Abraham
accounted that God was able to raise Isaac from the dead, from which he received him at birth, in that Isaac sprung from one dead (nenekrwme>nou, ver. 12). This is
extremely labored and artificial. 232

20. Blessed (eujlo>ghsen). See on John 12:13.

Concerning things to come (kaintwn). A.V. Omits kaiwhich gives an emphasis to the following words. Isaac pronounced a blessing, and that concerning things to come;
things beyond the lifetime of Jacob and Esau. See Genesis 27:29, 39. The blessing was an act of faith. Isaac's confidence in the power of his blessing to convey the
good which it promised was "the assurance of things hoped for, the conviction of things not seen," founded on the promise of Genesis 17:5.

21. When he died (ajpoqnh>skwn). Rend. "when dying." It is quite superfluous to explain this as emphasizing the strength in contrast with the weakness of approaching
death; or that, in the birth of Joseph's two sons before Jacob's death, Jacob discerned a monition to adopt them into the direct line of his own sons. The meaning is
simply that these events took place in Jacob's last hours.

Blessed each (e[kaston eujlo>ghsen). See Genesis 48:17-20. Each son received a separate and distinct blessing, although Joseph had expected only one common
blessing for both. Jacob's discernment of faith appeared in this, as in the precedence assigned to the younger son.

And worshipped leaning on the top of his staff (kainhsen ejpibdou aujtou~). From the LXX of Genesis 47:31. It seems to have been loosely included by our writer
among the incidents of Jacob's last hours (ajpoqnh>skwn), although it belongs to a different part of the narrative. The promise given by Joseph to remove his father's
remains to the family sepulchre may have been regarded as preparatory to the blessing, or introduced in order to emphasize the devotional character of the entire
proceeding. The words upon the head of his staff are from the LXX; the Hebrew being "Jacob bowed himself upon the head of the bed." Comp. 1 Kings 1:47.
According to its vowel-points the same Hebrew word signifies either staff or bed. The LXX has chosen the former, and renders by rJa>bdov staff. According to the
Hebrew, the meaning is that Jacob, having been sitting during the conversation, lay down when it was finished, probably overcome by weakness, and breathing a
prayer as he fell back on his pillow. 233

22. When he died (teleutw~n). Comp. Genesis 1:26 LXX. The verb means to finish or close, with life understood. Always in this sense in N.T. See Matthew 2:19;
9:18; Luke 7:2 etc. Never used by Paul. Rend. "when near his end."

Made mention of (periejmnhmo>neusen). See on ver. 15. A.V. has remembered in marg. Remembered is appropriate here. Joseph on his death-bed remembered the
promise of God to give the land of Canaan to the seed of Abraham (Genesis 12:7; 13:15; 15:7), and also the prediction to Abraham that his descendants should pass
four hundred years in bondage in a strange land, and should afterward be brought out thence, Genesis 15:13, 14.

The departing of the children of Israel (th~v ejxo>dou tw~n uiJw~n jIsrah). &Exodov only here, Luke 9:31 (note) and 2 Peter 1:15 (note). JOi uiJoiis one of several
phrases in N.T. denoting the chosen people. There are also house (oi+kov) and people (lao) of Israel, and Israel of God, and Israel according to the flesh.

And gave commandment (kailato). Kaiand so; in consequence of his remembering the prophecy of the exodus. The verb indicates a specific injunction (ejntolh>). See
on 1 Timothy
 Copyright (c)6:14.
               2005-2009, Infobase Media Corp.                                                                                              Page 143 / 632
23. Of his parents (uJporwn aujtou~). Lit. by his fathers. Comp. Exodus 2:2. Pate>rev fathers, according to a late Greek usage, is employed like gonei~v parents.
Similarly the Lat. patres and soceri, including both parents, or father and mother in law.
phrases in N.T. denoting the chosen people. There are also house (oi+kov) and people (lao) of Israel, and Israel of God, and Israel according to the flesh.

And gave commandment (kailato). Kaiand so; in consequence of his remembering the prophecy of the exodus. The verb indicates a specific injunction (ejntolh>). See
on 1 Timothy 6:14.

23. Of his parents (uJporwn aujtou~). Lit. by his fathers. Comp. Exodus 2:2. Pate>rev fathers, according to a late Greek usage, is employed like gonei~v parents.
Similarly the Lat. patres and soceri, including both parents, or father and mother in law.

Proper (ajstei~on). Only here and Acts 7:20 on which see note. Rend. "comely."

Commandment (dia>tagma). N.T.o. Rend. "mandate."

24. When he was come to years (me>gav geno>menov). Lit. having become great. Comp. LXX, Exodus 2:11. Often in the phrase mikroiloi small and great; young
and old. See Acts 26:22; Hebrews 8:11; Revelation 11:8; 13:16 etc.

25. To suffer affliction with (sunkakoucei~sqai). N.T.o, oLXX, oClass. The verb kakoucei~n to treat ill, ver. Hebrews 11:37; 13:3; LXX, 1 Kings 2:26; 11:39. Rend.
"to be evil entreated."

Than to enjoy the pleasures of sin for a season (h{ pro>skairon e]cein aJmarti>av ajpo>lausin). Lit. than to have temporary enjoyment of sin. The emphasis is first on
temporary and then on sin. For ajpo>lausiv enjoyment, see on 1 Timothy 6:17. Pro>skairov for a season, temporary, rare in N.T. oLXX. Once in Paul, see 2
Corinthians 4:18.

26. Esteeming the reproach of Christ (hJghsa>menov to). The participle gives the reason for his choice of affliction instead of sin: since he esteemed. "The reproach of
Christ" is the reproach peculiar to Christ; such as he endured. The writer uses it as a current form of expression, coloring the story of Moses with a Christian tinge.
Comp. Romans 15:3; Hebrews 13:13; 2 Corinthians 1:5; Colossians 1:24; Philippians 3:14; 1 Peter 4:14. The phrase is applied to Moses as enduring at the hands of
the Egyptians and of the rebellious Israelites the reproach which any faithful servant of God will endure, and which was endured in a notable way by Christ.

He had respect unto (ajpe>blepen eijv). N.T.o. Lit. he looked away (from the treasures of Egypt, etc.) unto the recompense.

27. He forsook Egypt (kate>lipen &Aigupton). After he had killed the Egyptian, Exodus 2:15. Not in the general exodus. The historical order of events is preserved:
the flight to Midian, the Passover, the Exodus, the passage of the Red Sea.

The wrath (to). Only here in Hebrews. See on John 3:36.

He endured (ejkarte>rhsen). N.T.o. Occasionally in LXX. Often in Class. He was stanch and steadfast.

As seeing him who is invisible (toraton wJv oJrw~n). since he saw, etc. The emphasis is on invisible, pointing back to the introductory definition of faith. The word is
used of God, Colossians 1:15; 1 Timothy 1:17.

28 Kept the passover (pepoi>hken tosca). Rend. "hath instituted the passover." The perfect tense indicates the continued significance of the service down to the time of
writing. The phrase poiei~n tosca on N.T. only here and Matthew 26:18. The usual N.T. phrase is fagei~n tosca to eat the Passover. See Matthew 26:17; Mark
14:12; Luke 22:11. Poiei~n tosca unquestionably means to keep or celebrate the Passover, as Matthew 26:18; Exodus 12:48; Numbers 9:2, 4, 6, 10, 13;
Deuteronomy 16:1: but the verb is elastic. The corresponding Hebrew verb 'asa, among other meanings, signifies to create (Genesis 1:7; 2:2); to establish (Ecclesiastes
2:5, 6, 8); to constitute (1 Kings 12:31, 32); to make ready or prepare (Judges 13:15; to prepare as a sacrifice (Psalms 66:15). In all these instances it is rendered in
LXX by poiei~n. In N.T. we find poiei~n a]riston or dei~pnon to prepare a breakfast or dinner. Accordingly poiei~n may properly be used here of the instituting of the
Passover. Moreover the two following clauses clearly indicate that the writer is referring to the original institution.

The sprinkling of blood (thscusin tou~ ai[matov). Pro>scusiv affusion, N.T.o, oLXX, oClass. From proscei~n to pour on. In the post-Exodus legislation the blood
which, in the original institution, was sprinkled on the door-posts and lintels (Exodus 12:22), was thrown upon the altar (Deuteronomy 16:6), and proscei~n in LXX is
used of this act almost without exception. See Exodus 24:6; 29:16; Leviticus 1:5, 11; 3:2, 8,13 etc.

Lest he that destroyed the first-born should touch them (i[na mhwn tatoka qi>gh| aujtw~n). Rend. "that the destroyer of the first-born should not touch them," a
rendering which brings out more sharply the preventive purpose of the sprinkling of blood. jOloqreu>ein to destroy, N.T.o, oClass. JO ojloqreu>wn is used in the
narrative of Exodus 11:23 for the destroying angel. The kindred noun ojloqreuth>v destroyer (oLXX, oClass.) occurs in 1 Corinthians 10:10 of the plague in Numbers
16:46-50. For qi>gh| should touch, see on Colossians 2:21.

29. Passed through (die>bhsan). Only three times in N.T. See Luke 16:26; Acts 16:9. The simple Bai>nhndoes not occur in N.T.

The Red Sea (thlassan). Called by the Israelites the sea, Exodus 14:2, 9, 16, 21, 28 etc., and, specially, the sea of Suph (sedge, seeds). In LXX always as here except
Judges 11:16 where it is qa>lassa Sii.e. Suph. By the Greeks the name was at first applied to the whole ocean from the coast of Ethiopia to the island of Taprobana or
Ceylon. Afterward, when they learned of the existence of an Indian Ocean, they applied the name merely to the sea below Arabia, and to the Arabian and Persian
gulfs.

Which the Egyptians assaying to do (h=v pei~ran labo>ntev oiJ jAigu>ptioi). The A.V. has assaying, according to the older English usage. Assay is now chiefly used of
the testing of precious metals; but in the sense of try it is found in Piers Ploughman, Gower, Chaucer, Shakespeare. Lit. of which (sea) the Egyptians having taken trial.
The phrase pei~ran lamba>nein to take trial occurs also in LXX, Deuteronomy 28:56. In N.T. only here and ver. 36.

Were drowned (katepo>qhsan). Lit. were drunk down. See on Matthew 23:24. Comp. LXX, Exodus 15:4 and in N.T. 1 Corinthians 15:54; 2 Corinthians 2:7; 5:4.

30. Compassed about (kuklwqe>nta). Comp. Luke 21:20; John 10:24. oP.

31. The harlot Rahab (JRaarnh). See Joshua 2; 6:17 and comp. James 2:25. Rahab's occupation is stated without mincing, and the lodging of the spies at her house
was probably not a matter of accident. Very amusing are the efforts of some earlier expositors to evade the fact of a harlot's faith, by rendering po>rnh landlady.

Perished not with (ouj sunapw>leto). N.T.o. In LXX see Numbers 16:26; Psalms 25:9; 27:3.

Them that believed not (toi~v ajpeiqh>sasin). Rend. "them that were disobedient." Simple disbelief is expressed by ajpistei~n, ajpisti>a: disbelief as it manifests itself in
 Copyright (c)by
disobedience,  2005-2009,
                 ajpeiqei~n.Infobase   Media on
                             ~n is ajpistei~n  Corp.
                                                  its active side. See on John 3:36 and comp. Hebrews 3:18; 4:6, 11; Romans 11:30, 32 contrasting    Page     144 / 632
                                                                                                                                                        with Romans
11:20, 23. ~n here describes the failure to be persuaded that God had given the land to the Israelites, and the consequent refusal to surrender Jericho. Rahab's faith is
shown Joshua 2:9-11.
Perished not with (ouj sunapw>leto). N.T.o. In LXX see Numbers 16:26; Psalms 25:9; 27:3.

Them that believed not (toi~v ajpeiqh>sasin). Rend. "them that were disobedient." Simple disbelief is expressed by ajpistei~n, ajpisti>a: disbelief as it manifests itself in
disobedience, by ajpeiqei~n. ~n is ajpistei~n on its active side. See on John 3:36 and comp. Hebrews 3:18; 4:6, 11; Romans 11:30, 32 contrasting with Romans
11:20, 23. ~n here describes the failure to be persuaded that God had given the land to the Israelites, and the consequent refusal to surrender Jericho. Rahab's faith is
shown Joshua 2:9-11.

When she had received the spies (dexame>nh toupouv). Rend. "having received." For this sense of friendly reception as a guest see Luke 10:8, 10. Kata>skopov a
spy, N.T.o. LXX, Genesis 42:9, 11 14; 1 Samuel 26:4.

With peace (met' eijrh>nhnv). The phrase only here and Acts 15:33. Quite often in LXX, as Genesis 15:15; 26:29; Exodus 18:23; Deuteronomy 20:20; Judges 8:9. In
N.T. ejn eijrh>nh| in peace (Acts 16:36; James 2:16): eijv eijrh>nhn into peace (Mark 5:34; Luke 7:50; 8:48); both these very often in LXX. Rahab received the spies
without enmity, and did not allow them to suffer harm from others. An interesting parallel is furnished by Dante, Purg. 2:99, in the case of the pilot-angel who conveys
souls to the shore of Purgatory.

"He, sooth to say, for three months past has taken

Whoever wished to enter, with all peace" (without interposing any obstacle.) 234

32. To tell (dihgou>menon). Lit. the time will fail me telling: if I tell. See on Mark 9:9 and comp. Mark 5:16; Luke 8:39; 9:10; Acts 9:27 and dih>ghsiv narrative (A.V.
declaration), Luke 1:1.

Gideon, etc. These names of the four judges are not enumerated in chronological order. Samuel is closely connected with David as in the history, but with te kai as
introducing the new order of the prophets.

33. Through faith (diastewv). This formula is now substituted for the instrumental dative pi>stei by faith. The reason for the change cannot perhaps be accurately
formulated, but will be appreciated by one who feels the Greek idioms as better suiting the more general illustrations which follow.

Subdued kingdoms (kathgwni>santo basilei>av). The verb N.T.o, oLXX, signifies fought down; overcame by struggle, as Barak, Judges 4; Gideon, Judges 7;
Jephthah, Judges 11; David, 2 Samuel 5.

Wrought righteousness (hjrga>santo dikaiosu>nhn). For the phrase comp. Acts 10:35. Referring not merely to their personal virtues, but to the public exercise of these
as leaders, as 2 Samuel 8:15; 1 Chronicles 18:14; 1 Samuel 12:4. Faith showed itself in the association of righteousness with power. Comp. Isaiah 9:7; 54:14; 1 Kings
10:9.

Obtained promises (ejpe>tucon ejpaggeliw~n). See on Hebrews 6:15.

Stopped (e]fraxan). The verb means to fence in; block up. Rare in N.T. See Romans 3:19; 2 Corinthians 11:10 and comp. fragmo>v a fence, Matthew 21:33;
Ephesians 2:14. Occasionally in LXX, as Job 38:8; Proverbs 21:13; Zechariah 14:5. The reference is no doubt to Daniel, Daniel 6:22; comp. 1 Macc. ii. 60.

34. Quenched the violence of fire (e]sbesan du>namin puro>v). Rend. "the power of fire." Reference to the three Hebrews, Daniel 3; comp. 1 Macc. ii. 59.

Edge of the sword (sto>mata macai>rhv). Lit. mouths of the sword. See on Hebrews 4:12. The plural edges indicates frequent assaults.

Out of weakness (ajpoav). Rend. "from weakness." For the sense of ajpo from, see Luke 5:15. The meaning is not confined to sickness, as in the case of Hezekiah (2
Kings 20; Isaiah 38). The main reference is probably to Samson, Judges 16:28 ff.

The armies of the aliens (parembolawn). Omit both the's in translation. For parembola see on Acts 21:34. Very often in LXX. Aliens, foreign foes or invaders.

35. Women. The recorded raisings from the dead are mostly for women. See 1 Kings 17:17 ff.; 2 Kings 4:17 ff. Comp. Luke 7:11 ff.; John 11; Acts 9. The reference
here is to the first two.

Raised to life again (ejx ajnasta>sewv). Rend. "by a resurrection"; and for the force of ejx comp. Romans 1:4. 235

Were tortured (ejtumpani>sqhsan). N.T.o. LXX once, 1 Samuel 21:18. Originally to beat a drum (tu>mpanon). Hence to beat, to cudgel. The A.V. of 1 Samuel 21:13
describing the feigned madness of David, renders ejtumpa>nizen "he scrabbled on the doors of the gate," meaning that he beat the doors like a madman. Tu>mpanon
means a drum or a drumstick; hence a cudgel; so Aristoph. Plut. 476, where it is associated with ku>fwn a pillory. Comp. 2 Macc. vi. 19, 28. The meaning here is,
were beaten to death with clubs, the word being used to represent cruel torture in general.

Not accepting deliverance (oujprosdexa>menoi thtrwsin). For the verb, see on Hebrews 10:34. The (th) deliverance offered at the price of denying their faith. See 2
Macc. vi. 21-27.

A better resurrection (krei>ttonov ajnasta>sewv). Better than a resurrection like those granted to the women above mentioned, which gave merely a continuation of life
on earth. Comp. 2. Macc. vii. 9, 14.

36. Of cruel mockings (ejmpaigmw~n). N.T.o, oClass. Rare in LXX. Cruel is an insertion of A.V. Rend. "of mockings."'Empaigmonh mockery (oLXX, Class.) is
found 2 Peter 3:3 (note); and ejmpai>kthv mocker or scoffer, 2 Peter 3:3; Jude 1:18. >zein to mock is quite frequent in the Synoptic Gospels, and occurs also in LXX.

37. They were stoned (ejliqa>sqhsan). A characteristic Jewish punishment. See 2 Chronicles 24:20; Matthew 23:37; John 10:31; Acts 5:26; 7:59; 14:19. The verb
liqobolei~n is also used in Matthew, Luke, and Acts, and once in this epistle, 12:20.

Were sawn asunder (ejpi>sqhsan). N.T.o. As Isaiah, according to tradition.

Were tempted (ejpeira>sqhsan). If the reading is correct, which seems probable, the reference is probably to inducements offered them to abandon their loyalty to
God. It has seemed to many out of place, because occurring in the midst of a list of different forms of violent death. 236

38. Of whom
 Copyright   (c)the world was Infobase
                 2005-2009,    not (w=n Media
                                        oujk h+n a]xiov oJ ko>smov). This clause falls into the series of participles which precedes it; the form of the relative sentence
                                               Corp.                                                                                                  Page 145 / 632
being adopted because of the lack of a proper participial phrase to express the statement. At the same time it prepares the way for the following clause in which the
participial construction is resumed. Rend. "they went about in sheepskins and goatskins, being destitute, afflicted, evil-entreated, men of whom the world was not
worthy, wandering in deserts," etc. By the world (ko>smov) is not meant the corrupt world, as in John and Paul (see on ver. 7), but the world considered as an
Were tempted (ejpeira>sqhsan). If the reading is correct, which seems probable, the reference is probably to inducements offered them to abandon their loyalty to
God. It has seemed to many out of place, because occurring in the midst of a list of different forms of violent death. 236

38. Of whom the world was not (w=n oujk h+n a]xiov oJ ko>smov). This clause falls into the series of participles which precedes it; the form of the relative sentence
being adopted because of the lack of a proper participial phrase to express the statement. At the same time it prepares the way for the following clause in which the
participial construction is resumed. Rend. "they went about in sheepskins and goatskins, being destitute, afflicted, evil-entreated, men of whom the world was not
worthy, wandering in deserts," etc. By the world (ko>smov) is not meant the corrupt world, as in John and Paul (see on ver. 7), but the world considered as an
economy which was unworthy of these, because ruled by sense and not by faith. Their plane of life was higher.

They wandered (planw>menoi). Lit. wandering or straying, apart from the homes and the intercourse of men.

Caves of the earth (ojpai~v th~v gh~v). > only here and James 3:11. It means a hole; primarily a place through which one can see (o]pwpa). In LXX the cleft of the
rock in which God placed Moses, Exodus 33:22: a window, a latticed opening, Ecclesiastes 12:3: the eye-socket, Zechariah 14:12: a hole in the wall, Ezekiel 8:7: a
hole in a tree, 4 Macc. xiv. 16.

39. Having obtained a good report (marturhqe>ntev). Rend. "having had witness born to them." See on ver. 2.

40. Having provided (probleyame>nou). N.T.o.

For us (peri). The better thing is for us. It was not for them: they lived in the assurance of a future time better than their own, and in this assurance of faith, did their
work and bore their burden in their own time. It is one of the achievements of faith to be cheerfully willing to be only a stage to some better thing which we cannot
share.

That they without us should not be made perfect (i[na mh). Each successive stage of history gathers up into itself the fruit of preceding stages. This passage teaches the
solidarity of humanity in its work as well as in itself. The man of the present requires the work and suffering and achievement of the men of the past to complete him and
his work. The future men will, in like manner, require the work and suffering and achievement of the men of today to complete them. The whole creation, in all its
successive aeons, moves together toward

"The one far-off, divine event."

CHAPTER 12

1. Therefore (toigarou~n). An emphatic particle, strongly affirming the facts on which the following exhortation is based.

We also are compassed (kai). According to this the sense would be, those described in Hebrews 11 were compassed with a cloud of witnesses, and we also are so
compassed. Wrong. The we also should be construed with let us run. "Therefore let us also (as they did) run our appointed race with patience."

Seeing we are compassed about with so great a cloud of witnesses (tosou~ton e]contev perikei>menon hJmi~n ne>fov martu>rwn). Lit. having so great a cloud of
witnesses lying around us. Ne>fov cloud, N.T.o, means a great mass of cloud covering the entire visible space of the heavens, and therefore without definite form, or a
single large mass in which definite outlines are not emphasized or distinguished. It thus differs from nefe>lh, which is a detached and sharply outlined cloud. Ne>fov is
therefore more appropriate to the author's image, which is that of a vast encompassing and overhanging mass. The use of cloud for a mass of living beings is familiar in
poetry. Thus Homer, a cloud of footmen (Il. 23:138): of Trojans (Il. 16:66). Themistocles, addressing the Athenians, says of the host of Xerxes, "we have had the
fortune to save both ourselves and Greece by repelling so great a cloud of men" (Hdt. viii. 109). Spenser, F. Q. 1:1, 23:

"A cloud of cumbrous gnattes doe him molest."

Milton, Par. L. 1:340:

"A pitchy cloud of locusts."

Witnesses (martu>rwn) does not mean spectators, but those who have born witness to the truth, as those enumerated in Hebrews 11. Yet the idea of spectators is
implied, and is really the principal idea. The writer's picture is that of an arena in which the Christians whom he addresses are contending in a race, while the vast host of
the heroes of faith who, after having born witness to the truth, have entered into their heavenly rests watches the contest from the encircling tiers of the arena,
compassing and overhanging it like a cloud, filled with lively interest and sympathy, and lending heavenly aid. How striking the contrast of this conception with that of
Kaulbach's familiar "Battle of the Huns," in which the slain warriors are depicted rising from the field and renewing the fight in the upper air with aggravated fury.

Weight (o]gkon). N.T.o, oLXX. Lit. bulk, mass. Often in Class. Sometimes metaphorically of a person, dignity, importance, pretension: of a writer's style, loftiness,
majesty, impressiveness. Rend. "encumbrance," according to the figure of the racer who puts away everything which may hinder his running. So the readers are
exhorted to lay aside every worldly hindrance or embarrassment to their Christian career.

And the sin which doth so easily beset (kaistaton aJmarti>an). Kai adds to the general encumbrance a specific encumbrance or hindrance. a>statov N.T.o, oLXX,
oClass. From euj readily, deftly, cleverly, and perii`>stasqai to place itself round. Hence, of a sin which readily or easily encircles and entangles the Christian runner,
like a long, loose robe clinging to his limbs. Beset is a good rendering, meaning to surround. In earlier English especially of surrounding crowns, etc., with jewels. So
Gower, Conf. Amos 1:127.

"With golde and riche stones beset."

Shakespeare, Two Gent. Ver. 5:3:

"The thicket is beset; he cannot 'scape."

The sin may be any evil propensity. The sin of unbelief naturally suggests itself here.

With patience (dij uJpomonh~v). includes both passive endurance and active persistence. See on 2 Peter 1:6 and James 5:7. For this use of dij with, see on Hebrews
9:11.

Copyright
The         (c)Instead
    race (to).  2005-2009,   Infobase
                       of a specific   Media
                                     word      Corp.
                                          for race                                                                                             Page 146 / 632
                                                   (dro>mov), the general term contest is used. For prokei>menon set before, see on Hebrews 6:18.

2. Looking (ajforw~ntev). Only here and Philippians 2:28. In LXX see 4 Macc. xvii. 10. Looking away from everything which may distract. Comp. Philippians 3:13,
With patience (dij uJpomonh~v). includes both passive endurance and active persistence. See on 2 Peter 1:6 and James 5:7. For this use of dij with, see on Hebrews
9:11.

The race (to). Instead of a specific word for race (dro>mov), the general term contest is used. For prokei>menon set before, see on Hebrews 6:18.

2. Looking (ajforw~ntev). Only here and Philippians 2:28. In LXX see 4 Macc. xvii. 10. Looking away from everything which may distract. Comp. Philippians 3:13,
14 and ajpe>blepen he had respect, lit. looked away, Hebrews 11:26. Wetstein cites Arrian, Epictet. 2:19, 29: eijv tolw| looking away unto God in everything small
and great.

Jesus. Having presented a long catalogue of witnesses under the old covenant, he now presents Jesus, the mediator of the new covenant, and the supreme witness. See
Revelation 1:5; 3:14; 1 Timothy 6:13.

The author and finisher of our faith (tostewv ajrchgo). The A.V. is misleading, and narrows the scope of the passage. For author, rend. leader or captain, and see on
Hebrews 2:10. For finisher, rend. perfecter. For our faith, rend. faith or the faith. Not our Christian faith, but faith absolutely, as exhibited in the whole range of
believers from Abel to Christ. Christ cannot be called the author or originator of faith, since the faith here treated existed and worked before Christ. Christ is the leader
or captain of faith, in that he is the perfecter of faith. In himself he furnished the perfect development, the supreme example of faith, and in virtue of this he is the leader
of the whole believing host in all time. Notice the recurrence of the favorite idea of perfecting. Comp. Hebrews 2:10; 5:9; 6:1; 7:11, 19, 28; 9:9; 10:1, 14; 11:40.
Teleiwth>v perfecter, N.T.o, _LXX, oClass.

For the joy that was set before him (ajntinhv aujtw|~ cara~v). q in its usual sense, in exchange for. Prokeime>nhv lying before, present. The joy was the full, divine
beatitude of his preincarnate life in the bosom of the Father; the glory which he had with God before the world was. In exchange for this he accepted the cross and the
blame. The contrast is designed between the struggle which, for the present, is alone set before the readers (ver. 1), and the joy which was already present to Christ.
The heroic character of his faith appears in his renouncing a joy already in possession in exchange for shame and death. The passage thus falls in with Philippians 2:6-8.
237

The cross (stauro). Comp. Philippians 2:8. oLXX. Originally an upright stake or pale. Staurou~n to drive down a stake; to crucify. Comp. the use of xu>lon wood or
tree for the cross, Acts 5:30; 10:39; 1 Peter 2:24. See on Luke 23:31.

The shame (aijscu>nhv). Attendant upon a malefactor's death.

Is set down, etc. See Hebrews 1:3, 13; 8:1; 10:12. Notice the tenses: endured, aorist, completed: hath sat down, perfect, he remains seated and reigning.

3. For consider (ajnalogi>sasqe ga). Ga for introduces the reason for the exhortation to look unto Jesus. Look unto him, for a comparison with him will show you how
much more he had to endure than you have. >zesqai N.T.o. Comp. 3 Macc. vii. 7. It means to reckon up; to consider in the way of comparison.

Contradiction of sinners (uJpoan). Contradiction or gainsaying. See on Hebrews 6:16 and comp. Hebrews 7:7. See on gainsaying, Jude 1:11. Of sinners, uJpo by, at
the hands of.

Against himself (eijv eJautou). According to this text we should render "against themselves." Comp. Numbers 16:38. The explanation will then be that Christ endured
the gainsaying of sinners, who, in opposing him, were enemies of their own souls. The reading eJautou however, is doubtful, and both Tischendorf and Weiss read
eJauto himself, which I prefer.

Lest ye be wearied and faint in your minds (i[na mhmhte tai~v yucai~v uJmw~n ejkluo>menoi). Rend. "that ye be not weary, fainting in your minds."'Eklu>ein is to
loosen, hence, to relax, exhaust. So often in LXX. See Deuteronomy 20:3; Judges 8:15; 1 Samuel 14:28. Comp. Matthew 15:32; Mark 8:3; Galatians 6:9.

4. Unto blood (me>criv ai[matov). Your strife against sin has not entailed the shedding of your blood, as did that of many of the O.T. worthies, and of Jesus himself.
See Hebrews 11:35, 37. Of Jesus it is said, Philippians 2:8"he became obedient to the extent of death (me>cri qana>tou). Comp. 2 Macc. xiii. 14.

Striving against sin (proan ajntagwnizo>menoi). The verb N.T.o. LXX, 4 Macc. xvii. 14. Sin is personified.

5. Ye have forgotten (ejkle>lhsqe). N.T.o. Common in Class., oLXX. The simple verb lanqa>nein means to escape notice; to be unseen or unknown. Middle and
passive, to let a thing escape; forget. Some render interrogatively, "have ye forgotten?"

Speaketh unto you (uJmi~n diale>getai). The verb always in the sense of mutual converse or discussion. See Mark 9:34; Acts 17:2; 18:19. Rend. "reasoneth with you."

My son, etc. From Proverbs 3:11, 12. Comp. Job 5:17.

Despise not (mhrei). N.T.o. LXX only in this passage. Quite often in Class. It means to make little of (ojli>gov).

Chastening (paidei>av). Mostly in Hebrews See on Ephesians 6:4 and 2 Timothy 3:16.

6. He chasteneth (paideu>ei). See on Luke 23:16.

Scourgeth (mastigoi~). Not very common, but found in all the four Gospels. Hebrews only here. Quite often in LXX.

Receiveth (parade>cetai). Admits to filial privileges: acknowledges as his own. Of receiving the word of God, Mark 4:20: of receiving delegates from a body, Acts
15:4: of adopting or approving customs, Acts 16:21.

7. If ye endure chastening (eijv paidei>an uJpome>nete). Rend. "it is for chastening that ye endure." A.V. follows the reading of T. R. eij if. Do not faint at affliction. Its
purpose is disciplinary. Paidei>a is here the end or result of discipline. In ver. 5 it is the process.

God dealeth with you as with sons (wJv uiJoi~v uJmi~n prosfe>retai oJ qeo). The verb means to bring to: often to bring an offering to the altar, as Matthew 5:23, 24;
8:4. In the passive voice with the dative, to be born toward one; hence, to attack, assail, deal with, behave toward. See Thucyd. i. 140; Eurip. Cycl. 176; Hdt. vii. 6.
The afflictive dealing of God with you is an evidence that you are sons.

What son is he whom the father, etc. (ti>v uijo). Some interpreters render, "who is a son whom the father?" etc. That is, no one is a son who is without paternal
chastening. The2005-2009,
 Copyright (c)  A.V. is better. The idea
                            Infobase     expressed
                                      Media   Corp.by the other rendering appears in the next verse.                                                Page 147 / 632
8. Of which all are partakers (h=v metocoi gego>nasi pa>ntev). Rend. "of which all have been made partakers." For me>tocoi partakers see on Hebrews 3:14. All,
that is, all sons of God.
The afflictive dealing of God with you is an evidence that you are sons.

What son is he whom the father, etc. (ti>v uijo). Some interpreters render, "who is a son whom the father?" etc. That is, no one is a son who is without paternal
chastening. The A.V. is better. The idea expressed by the other rendering appears in the next verse.

8. Of which all are partakers (h=v metocoi gego>nasi pa>ntev). Rend. "of which all have been made partakers." For me>tocoi partakers see on Hebrews 3:14. All,
that is, all sons of God.

Bastards (no>qoi). N.T.o. See Wisd. iv. 3. They might think that they would not suffer if they were really God's sons; whereas the reverse is the case. If they did not
suffer, they would not be God's sons.

9. Furthermore (ei=ta). Everywhere else in N.T. this particle marks a succession of time or incident. See Mark 4:17; 8:25; Luke 8:12; 1 Corinthians 15:5, 7. Here it
introduces a new phase of the subject under discussion.

Fathers of our flesh (tourav). Up to this point the suffering of Christians has been explained by God's fatherly relation to them. Now the emphatic point is that their
fathers, with whom God is compared, were only earthly, human parents. The phrase pate>rav th~v sarko N.T.o, but kindred expressions are found Romans 4:1, 9:3;
Galatians 4:29; Hebrews 2:14.

Which corrected (paideuta). Lit. "we have had fathers of our flesh as chasteners." Only here and Romans 2:20. In LXX, Sir. xxxvii. 19; Hosea 5:2; 4 Macc. v. 34; ix.
6.

Shall we not much rather be in subjection (ouj polullon uJpotaghso>meqa). The comparison is between the respect paid to a fallible, human parent, which may grow
out of the natural relation, or may be due to fear, and the complete subjection to the divine Father.

To the Father of spirits (tw|~ patritwn). Contrasted with fathers of the flesh. Their relation to us is limited; his is universal. They are related to us on the fleshly side; he is
the creator of our essential life. Our relation to him is on the side of our eternal being. Comp. John 4:23, 24; Zechariah 12:1; Isaiah 57:16. The phrase N.T.o. Comp.
LXX, Numbers 16:22; 27:16; Revelation 22:6. Clement of Rome styles God the benefactor (eujerge>thv) of spirits, the creator and overseer (kti>sthv, ejpi>skopov)
of every spirit, and the Lord (despo>thv) of spirits. Ad Corinth. 59, 64.

And live (kaisomen). Have true life; not limited to the future life. Comp. John 5:26; 6:57; 1 John 5:11; Revelation 11:11; Acts 16:28; Romans 6:11; 14:8; 1 John 4:9
and see on living God, Hebrews 3:12.

10. Much difficulty and confusion have attached to the interpretation of this verse, growing out of:

(a)the relations of the several clauses;

(b)the meaning of for a few days, and how much is covered by it. The difficulties have been aggravated by the determination of commentators to treat the verse by
itself, confining the relation of its clauses within its own limits, attempting to throw them into pairs, in which attempt none of them have succeeded, and entirely
overlooking relations to the preceding verse.

For a few days (progav hJme>rav). This clause is directly related to be in subjection to the father of spirits and live, and points a contrast. On the one hand, subjection
to the Father of spirits, the source of all life, has an eternal significance. Subjection to his fatherly discipline means, not only the everlasting life of the future, but present
life, eternal in quality, developed even while the discipline is in progress. Subjection to the Father of spirits and life go together. On the other hand, the discipline of the
human father is brief in duration, and its significance is confined to the present life. In other words, the offset to for a few days is in ver. 9. To read for a few days into
the two latter clauses of the verse which describes the heavenly discipline, and to say that both the chastening of the earthly and of the heavenly father are of brief
duration, is to introduce abruptly into a sharp contrast between the two disciplines a point of resemblance. The dominant idea in pro is not mere duration, but duration
as related to significance: that is to say, "for a few days" means, during just that space of time in which the chastisement had force and meaning. See, for instances, Luke
8:13; John 5:35; 1 Thessalonians 2:17; 2 Corinthians 7:8. The few days can scarcely refer to the whole lifetime, since, even from the ancient point of view of the
continuance of parental authority, parental discipline is not applied throughout the lifetime. It signifies rather the brief period of childhood and youth.

After their own pleasure (kata). Better, as seemed good to them. The aujtoi~v has a slightly emphatic force, as contrasted with a higher intelligence. The thought links
itself with paideuta in ver. 9, and is explained by as seemed good to them, and is placed in contrast with subjection to the Father of spirits. The human parents were
shortsighted, fallible, sometimes moved by passion rather than by sound judgment, and, therefore, often mistaken in their disciplinary methods. What seemed good to
them was not always best for us. No such possibility of error attaches to the Father of spirits.

But he for our profit (oJ deron). The contrast is with what is implied in as seemed good to them. The human parent may not have dealt with us to our profit. Sumfe>rein
means to bring together: to collect or contribute in order to help: hence, to help or be profitable. Often impersonally, sumfe>rei it is expedient, as Matthew 5:29; 18:6;
John 11:50. The neuter participle, as here, advantage, profit, 1 Corinthians 12:7; 2 Corinthians 12:l. There is a backward reference to live, ver. 9, the result of
subjection to the Father of spirits; and this is expanded and defined in the final clause, namely:

That we might be partakers of his holiness (eijv to metalabei~n th~v aJgio>thtov aujtou~). Lit. unto the partaking of his holiness. marks the final purpose of chastening.
Holiness is life. Shall we not be subject to the Father of spirits and live? For, in contrast with the temporary, faultful chastening of the human parent, which, at best,
prepares for work and success in time and in worldly things, his chastening results in holiness and eternal life.

11. No chastening for the present seemeth (pa~sa mea pro). Lit. all chastening - doth not seem. Pa~sa of all sorts, divine and human. The A.V., by joining ouj not to
pa~sa all, and rendering no chastisement, weakens the emphasis on the idea every kind of chastisement. Pro for the present. For the force of pro see on ver. 10. Not
merely during the present, but for the present regarded as the time in which its application is necessary and salutary. Me indicates that the suffering present is to be
offset by a fruitful future - but (de) afterward.

To be joyous but grievous (cara~v ei+nai ajllaphv). Lit. to be of joy but of grief.

It yieldeth the peaceable fruit of righteousness (karpodwsin dikaiosu>nhv). Perhaps with a suggestion of recompense for the long-suffering and waiting, since
ajpodido>nai often signifies "to give back." The phrase ajpodido>nai karpo only here and Revelation 22:2. Karpo fruit with dido>nai to give, Matthew 13:8; Mark. 4:8:
with poiei~n to make or produce, often in Synoptic Gospels, as Matthew 3:8, 10; 7:17; Luke 3:8; 6:43 etc.: with fe>rein to bear, always and only in John, John 12:24;
15:2, 4, 5, 8, 16: with blasta>nein to bring forth, James 5:18. qh>v peaceable, in N.T. Only here and James 3:17 as an epithet of wisdom. Quite often in LXX of men,
the heart, especially of words and sacrifices. The phrase karpo>v eijrhniko>v peaceable fruit (omit the), N.T.o, oLXX. The phrase fruit of righteousness, Philippians
1:11; James 3:18 and LXX, Proverbs 3:9; 11:30; 13:2; Amos 6:13: comp. Psalms 1:3; 57:11. The genitive of righteousness is explicative or appositional; fruit which
 Copyright
consists     (c) 2005-2009,
         in righteousness  or isInfobase  Media Corp.
                                  righteousness.                                                                                                  Page 148 / 632

Unto them which are exercised thereby (toi~v dij aujth~v gegumnasme>noiv). Who have been subjected to the severe discipline of suffering, and have patiently
with poiei~n to make or produce, often in Synoptic Gospels, as Matthew 3:8, 10; 7:17; Luke 3:8; 6:43 etc.: with fe>rein to bear, always and only in John, John 12:24;
15:2, 4, 5, 8, 16: with blasta>nein to bring forth, James 5:18. qh>v peaceable, in N.T. Only here and James 3:17 as an epithet of wisdom. Quite often in LXX of men,
the heart, especially of words and sacrifices. The phrase karpo>v eijrhniko>v peaceable fruit (omit the), N.T.o, oLXX. The phrase fruit of righteousness, Philippians
1:11; James 3:18 and LXX, Proverbs 3:9; 11:30; 13:2; Amos 6:13: comp. Psalms 1:3; 57:11. The genitive of righteousness is explicative or appositional; fruit which
consists in righteousness or is righteousness.

Unto them which are exercised thereby (toi~v dij aujth~v gegumnasme>noiv). Who have been subjected to the severe discipline of suffering, and have patiently
undergone it. For the verb see on 1 Timothy 4:7. Rend. "it yieldeth peaceable fruit unto them that have been exercised thereby, even the fruit of righteousness." This
preserves the Greek order, and puts righteousness in its proper, emphatic position.

12. Wherefore (dio). Because chastening is thus necessary, and serves for wholesome discipline, and issues in holiness..

Lift up (ajnorqw>sate). Found in Luke 13:13; Acts 15:16 (citn). Occasionally in LXX. It signifies to set up, make, erect. In O.T. to establish, as a throne (2 Samuel
7:13, 16); a house (2 Samuel 7:26; 1 Chronicles 17:24); to raise up one who is down (Psalms 145:9; Sir. xi. 12). In Acts 15:16 to build anew. By medical writers, to
straighten; to set dislocated parts of the body. See Luke 13:13. 238 The translation here should be more general: not lift up, which is inappropriate to paralyzed knees,
but set right; brace. As falling in with the thought of this passage, comp. the LXX of Psalms 17:35 which, for the A.V. "thy gentleness hath made me great," gives "thy
discipline hath established me or set me up." See also Psalms 19:8.

The hands which hang down (tanav cei~rav). Rend. the slackened or weakened hands. Comp. Isaiah 35:3; Sir. xxv. 23; 2 Samuel 4:1. The verb parie>nai (only here
and Luke 11:42) originally means to let pass, disregard, neglect; thence to relax, loosen. See Clem. Rom. Ad Corinth. 34, who associates it with nwqro slothful (comp.
Hebrews 5:11).

And the feeble knees (kaina go>nata). For feeble rend. palsied. See on Luke 5:18.

13. Make straight paths for your feet (trocia). After the LXX of Proverbs 4:26. The corresponding Hebrew means to tear, to cut into: hence to cut through as a path;
to make firm or plain. x>v N.T. Only here and Acts 14:10; commonly straight or upright, but also right, safe, happy. Comp. Proverbs 8:6; 15:14; 21:8. here, not in the
sense of straight as distinguished from crooked, but more generally, right, plain, by implication even or smooth. 239 Trocia> N.T.o is literally a wheel-track (troco>v a
wheel). Very rare in profane Greek. Toi~v posi "for your feet," not with. That is, exert yourselves to make the course clear for yourselves and your fellow Christians, so
that there be no stumbling and laming.

That which is lame (to). Cwlo>v lame, halting, only in Synoptic Gospels and Acts. Mostly in the literal sense. Proverbial in Isaiah 33:23. Metaphorically here, and partly
Matthew 18:8; Mark 9:45. The verb cwlai>nein to be lame or to make lame (not in N.T.) is used metaphorically in LXX, Psalms 18:45; 1 Kings 18:21 where the A.V.
"how long halt ye between two opinions" is e[wv po>te ujmei~v cwlanei~te ejp' ajmfote>raiv tai~v ijgnu>aiv how long do ye go lame on both your hams? To here
signifies the lame part or limb.

Be turned out of the way (ejktraph|~). Rend. "be put out of joint." The A.V. is according to the more usual meaning of the verb, which, in N.T., is confined, with this
exception, to the Pastoral Epistles. See 1 Timothy 1:6; 5:15; 2 Timothy 4:4. LXX only Amos 5:8. But it is also used by medical writers in the passive, with the meaning
to be wrenched or dislocated. 240 There is nothing strange in the use of this word in a medical sense by our writer, whose work bears the stamp of Alexandria. The
Greeks received their knowledge of surgery from the Egyptians, and mural paintings and documents, and even hieroglyphic symbols, prove that that people had
attained remarkable proficiency in the science. Herodotus (ch. 3:131) mentions a medical school at Cyrene in Africa, and says that the pupils of that school were
regarded as the second best physicians in all Greece. At the time of Galen (163 A.D.) the medical school of Alexandria was the most famous in the world, and Galen
himself studied there. Celsus (first half of the first century A.D.), in the 7th book of his treatise De Artibius, treats of surgical operations according to the views of the
Alexandrian schools. The commonly accepted rendering of the A.V., besides giving a conception which is very tame, presents two incongruities: the association of
going astray with lameness, and of healing with straying. The other rendering gives a lively and consistent image. Make the paths smooth and even, so that the lame limb
be not dislocated by stones or pitfalls. Do everything to avoid aggravating the weakness of a fellow-Christian. Rather try to heal it. To may refer either to an individual
or to a section of the church which is weak and vacillating.

14. Follow peace (eijrh>nhn diw>kete). Comp. LXX, Psalms 23:14 and Romans 14:19; 1 Peter 3:11. The verb is used of the pursuit of moral and spiritual ends,
Romans 9:30, 31; 12:13; 1 Corinthians 14:1; Philippians 3:12, 14; 1 Thessalonians 5:15; 1 Timothy 6:11; 2 Timothy 2:22.

Holiness (aJgiasmo>n). See on Romans 6:19.

15. Looking diligently (ejpiskopou~ntev). A.V. gives diligently as the force of ejpi; but ejpi signifies direction rather than intensity. The idea is exercising oversight. Only
here and 1 Peter 5:2.

Fail of (uJsterw~n ajpo). Rend. "fall back from," implying a previous attainment. The present participle marks something in progress: "lest any one be falling back."

Root of bitterness (rJi>za pikri>av). From LXX, Deuteronomy 29:18. A bad man in the church. a>za of a person, 1 Macc. i. 10.

Springing up (a]nw fu>ousa). The participle pictures the springing up in progress; the root gradually revealing its pernicious character.

Trouble (ejnoclh|~). Only here and Luke 6:18 see note.

Many be defiled (mianqw~sin oiJ polloi>). Rend. "the many": the majority of the church. For the verb see on John 18:28.

16. Fornicator (po>rnov). In the literal sense, as always in N.T.

Profane person (be>bhlov). See on 1 Timothy 1:9.

As Esau. Only the epithet profane is applied to Esau, not fornicator.

For one morsel of meat (ajntisewv mia~v). Brw~siv, lit. the act of eating, as 1 Corinthians 8:4 Romans 14:17: "one eating of meat." Sometimes corrosion, as Matthew
6:19. Sometimes of that which is eaten, John 6:27, 55.

Sold (ajpe>deto). The word occurs in the narrative of Genesis 25:31, 33 LXX. In N.T. often of discharging an obligation; paying back. To sell, Acts 5:8; 7:9.

His birthright (taa). N.T.o, oClass. In this form only in the later Greek translations of the O.T. Prwtotokei~on, a very few times, almost all in this narrative.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 149 / 632
17. He found no place of repentance (metanoi>av gapon oujc eu=ren). The phrase place of repentance N.T.o. This does not mean that Esau was rendered incapable
of repentance, which is clearly contradicted by what follows; nor that he was not able to persuade Isaac to change his mind and to recall the blessing already bestowed
on Jacob and give it to him. This is unnatural, forced, and highly improbable. The words place of repentance mean an opportunity to repair by repenting. He found no
Sold (ajpe>deto). The word occurs in the narrative of Genesis 25:31, 33 LXX. In N.T. often of discharging an obligation; paying back. To sell, Acts 5:8; 7:9.

His birthright (taa). N.T.o, oClass. In this form only in the later Greek translations of the O.T. Prwtotokei~on, a very few times, almost all in this narrative.

17. He found no place of repentance (metanoi>av gapon oujc eu=ren). The phrase place of repentance N.T.o. This does not mean that Esau was rendered incapable
of repentance, which is clearly contradicted by what follows; nor that he was not able to persuade Isaac to change his mind and to recall the blessing already bestowed
on Jacob and give it to him. This is unnatural, forced, and highly improbable. The words place of repentance mean an opportunity to repair by repenting. He found no
way to reverse by repentance what he had done. The penalty could not be reversed in the nature of the case. This is clear from Isaac's words, Genesis 27:33.

Sought it carefully (ejkzhth>sav). See on 1 Peter 1:10. Comp. Hebrews 11:6. See also on questionings, 1 Timothy 1:4.

18. Following this allusion to Esau, and perhaps suggested by it, is a passage setting forth the privileges of the Christian birthright and of Christian citizenship in contrast
with those under the old covenant.

The mount that might be touched and that burned with fire (yhlafwme>nw| kainw| puri). &Orei mount is omitted by the best texts, but should be understood. 241
Yhlafa~n is rare in N.T. and LXX; fairly frequent in Class. Radically, it is akin to ya~n, to rub, wipe; hence feeling on the surface, as Genesis 27:12, 21, 22 LXX: a
touch which communicates only a superficial effect. It need not imply contact with an object at all, but simply the movement of the hands feeling after something. Hence
often of the groping of the blind, as Deuteronomy 28:29; Isaiah 59:10; Job 5:14. Appropriate here as indicating mere superficial contact. The present participle that is
being touched, means simply that the mountain was something material and tangible. The A.V. which might be touched, although not literally correct, conveys the true
sense.

That burned with fire (kekaume>nw| puri). See Exodus 19:18; Deuteronomy 4:11; 5:4; 9:15. The participle is passive, set on fire; kindled with fire: not attributive of
puri, enkindled fire.

Blackness, darkness, tempest (gno>fw,| zo>fw|, que>llh|). Gno>fov (N.T.o) and zo>fov (elsewhere only 2 Peter and Jude) belong to the same family. As distinguished
from sko>tov darkness that conceals, as opposed to light, these words signify half-darkness, gloom, nebulousness; as the darkness of evening or the gathering gloom of
death. It is a darkness which does not entirely conceal color. Thus dno>fov, the earlier and poetic form of gno>fov, is used by Homer of water which appears dark
against the underlying rock, or is tinged by mire. Gno>fov and sko>tov appear together, Exodus 10:22; 14:20; Deuteronomy 4:11; 5:22. Gno>fov alone, Exodus
20:21. Zo>fov only in the later version of Symmachus. See on John 1:5. Qu>ella N.T.o, from qu>ein to boil or foam. It is a brief, violent, sudden, destructive blast,
sometimes working upward and carrying objects into the upper air; hence found with ajei>rein to lift and ajnarpa>zein to snatch up (see Hom. Od. 20:63). It may also
come from above and dash down to the ground (Hom. Il. 12:253). Sometimes it indicates the mere force of the wind, as ajne>moio qu>ella (Hom. Od. 12:409; Il.
6:346).

19. Sound of a trumpet (sa>lpiggov h]cw|). See Exodus 19:16, 19; 20:18. Hcov a noise, almost entirely in Luke and Acts. See Luke 4:37; Acts 2:2; comp. LXX, 1
Samuel 14:19. Of the roar of the waves, Luke 21:25; comp. LXX, Psalms 64:7; 76:17. A rumor or report, see on Luke 4:37 and comp. LXX, 1 Samuel 4:16; Psalms
9:6. It does not occur in the O.T. narrative of the giving of the law, where we have fwnh> voice; see LXX, Exodus 19:13, 16, 19; 20:18. For fwnh> sa>lpiggov voice
of a trumpet in N.T., see Revelation 1:10; 4:1; 8:13. Sa>lpigx is a war-trumpet.

Voice of words (fwnh|~ rJhma>twn). See Exodus 19:19; Deuteronomy 4:12; 5:22, 24, 26.

Entreated (parh|th>santo). See on 1 Timothy 4:7.

Be spoken to them any more (prosteqh~nai aujtoi~v). Lit. be added. See on Luke 3:19; 20:11; Acts 12:3. To them refers to the hearers, not to the things heard. Rend.
"that no word more should be spoken unto them." Comp. Exodus 20:19; Deuteronomy 5:25; 18:16.

20. That which was commanded (tomenon). See on Mark 7:36; Acts 15:24.

Touch (qi>gh|). Elsewhere in N.T. only Hebrews 11:28 and Colossians 2:21. LXX only Exodus 19:12. It implies a touching or grasping which affects the object
(comp. ver. 18 on yhlafa~n). In Class. often of touching or handling some sacred object which may be desecrated by the one who lays hands on it. See Soph. Philoct.
667; Oed. Tyr. 891, 899. So here, the touch of the mountain was profanation.

Shall be stoned (liqobolh>setai). Found in Matthew, Luke, and Acts. In LXX see Exodus 19:13. Comp. ejliqa>sqhsan, Hebrews 11:37. The correct text omits or
thrust through with a dart.

21. The sight (tomenon). N.T.o. LXX, Wisd. vi. 16; Sir. xxxi. 5. Rend. "the appearance": that which was made to appear.

I exceedingly fear and quake (ejkfobo>v eijmi kai). Lit. I am frightened away (or out) and trembling. >v only here and Mark 9:6. Comp. LXX, Deuteronomy 9:19.
&Entromov, only Acts 7:32; 16:29. Rare in LXX.

22. The heavenly Jerusalem. See on Galatians 4:26. The spiritual mountain and city where God dwells and reigns. Comp. Dante Inf. 1:128:

"Quivi e la sua cittade, e l'alto seggio." 242

Comp. Psalms 2:6; 48:2, 3; 50:2; 78:68; 110:2; Isaiah 18:7; Joel 2:32; Micah 4:1, 2; Amos 1:2.

To an innumerable company of angels (muria>sin ajgge>lwn). On this whole passage (22-24) it is to be observed that it is arranged in a series of clauses connected by
kai. Accordingly muria>sin to myriads or tens of thousands stands by itself, and panhgu>rei festal assembly goes with ajgge>lwn angels. Muria>v (see Luke 12:1; Acts
19:19; Revelation 5:11; quite often in LXX) is strictly the number ten thousand. In the plural, an innumerable multitude. So A.V. here. Rend. "to an innumerable
multitude," placing a comma after muria>sin, and connecting of angels with the next clause. This use of muria>sin without a qualifying genitive is justified by numerous
examples. See Genesis 24:60; Deuteronomy 32:30; 33:2; 1 Samuel 18:7, 8; Psalms 90:7; Cant. 5:10; Daniel 7:10; 11:12; Sir. xlvii. 6; 2 Macc. viii. 20; Jude 1:14.
Cilia>dev thousands is used in the same way. See Isaiah 70:22; Daniel 7:10.

23. To the general assembly (panhgu>rei). Const. with ajgge>lwn of angels, with comma after angels. Rend. "to a festal assembly of angels." This and the next clause
show what the myriads consist of, - a host of angels and redeemed men. Panh>guriv, N.T.o, is a gathering to celebrate a solemnity, as public games, etc.: a public,
festal assembly. Frequently joined with eJorth> feast. See Ezekiel 47:11; Hosea 2:11; 9:5. The verb panhguri>zein to celebrate or attend a public festival, to keep
holiday, occurs occasionally in Class.: not in N.T.: LXX once, Isaiah 66:10. The festal assembly of angels maintains the contrast between the old and the new
dispensation. The host of angels through whose ministration the law was given (see on Hebrews 2:2 and Galatians 3:19) officiated at a scene of terror. Christian
 Copyright
believers  are(c)now
                   2005-2009,
                     introducedInfobase
                                 to a festalMedia  Corp.
                                             host, surrounding the exalted Son of man, who has purged away sins, and is enthroned at God's right handPage   1501:3).
                                                                                                                                                      (Hebrews   / 632

And church of the first-born which are written in heaven (kaia| prwtoto>kwn ajpogegramme>nwn ejn oujranoi~v). This forms a distinct clause; "and to the church," etc.
show what the myriads consist of, - a host of angels and redeemed men. Panh>guriv, N.T.o, is a gathering to celebrate a solemnity, as public games, etc.: a public,
festal assembly. Frequently joined with eJorth> feast. See Ezekiel 47:11; Hosea 2:11; 9:5. The verb panhguri>zein to celebrate or attend a public festival, to keep
holiday, occurs occasionally in Class.: not in N.T.: LXX once, Isaiah 66:10. The festal assembly of angels maintains the contrast between the old and the new
dispensation. The host of angels through whose ministration the law was given (see on Hebrews 2:2 and Galatians 3:19) officiated at a scene of terror. Christian
believers are now introduced to a festal host, surrounding the exalted Son of man, who has purged away sins, and is enthroned at God's right hand (Hebrews 1:3).

And church of the first-born which are written in heaven (kaia| prwtoto>kwn ajpogegramme>nwn ejn oujranoi~v). This forms a distinct clause; "and to the church," etc.
For ejkklhsi>a assembly or church, see on Matthew 16:18; 1 Thessalonians 1:1. The "myriads" embrace not only angels, but redeemed men, enrolled as citizens of the
heavenly commonwealth, and entitled to the rights and privileges of first-born sons. Prwto>tokov first-born is applied mostly to Christ in N.T. See Romans 8:29;
Colossians 1:15, 18; Hebrews 1:6; Revelation 1:5. Comp. Hebrews 11:28 and Luke 2:7. Properly applied to Christians by virtue of their union with Christ, "the first-
born of all creation," "the first-born from the dead," as sharing his sonship and heirship. See Romans 8:14-17, 29. The word also points to Christians as the true Israel
of God. The analogy is suggested with the first-born of Israel, to whom peculiar sanctity attached, and whose consecration to himself God enjoined (Exodus 13:1, 11-
16; and with the further application of the term first-born to Israel as a people, Exodus 4:22. The way was thus prepared for its application to the Messiah. There
seems, moreover, to be a clear reference to the case of Esau (ver. 16). Esau was the first-born of the twin sons of Isaac (Genesis 25:25). He sold his birthright
(prwtotoki>a), and thus forfeited the privilege of the first-born. The assembly to which Christian believers are introduced is composed of those who have not thus
parted with their birthright, but have retained the privileges of the first-born. The phrase "church of the first-" includes all who have possessed and retained their
heavenly birthright, living or dead, of both dispensations: the whole Israel of God, although it is quite likely that the Christian church may have been most prominent in
the writer's thought.

Which are written in heaven (ajpogegramme>nwn ejn oujranoi~v). *>fein, only here and Luke 2:1, 3, 5 means to write off or copy; to enter in a register the names,
property, and income of men. Hence, ajpografh> an enrollment. See on Luke 2:1, 2. Here, inscribed as members of the heavenly commonwealth; citizens of heaven;
Philippians 4:3; Revelation 3:5; 13:8 etc. See for the image, Exodus 32:32; Psalms 69:28; Isaiah 4:3; Daniel 12:1; Luke 10:20.

To God the judge of all (krith|~ qew||~ pa>ntwn). Rend. "a judge who is God of all." Comp. Daniel 7:9 ff. God of all his first-born, of those whom he chastens, of all
who are in filial relations with him under both covenants, and who, therefore, need not fear to draw near to him as judge.

Spirits of just men made perfect (pneu>masi dikai>wn). The departed spirits of the righteous of both dispensations, who have completed their course after having
undergone their earthly discipline. Notice again the idea of telei>wsiv, not attained under the old covenant, but only through the work of Christ, the benefits of which the
disembodied saints of the O.T. share with departed Christian believers. Comp. Hebrews 11:40.

24. The mediator of the new covenant (diaqh>khv ne>av mesi>th|). See Hebrews 7:22; 8:6, 8, 9, 10; 9:15. For covenant, see on Hebrews 9:6 ff. For the new
covenant, rend. a new covenant. Ne>a new, only here applied to the covenant in N.T. The word elsewhere is kainh>. For the distinction, see on Matthew 26:29. It is
better not to press the distinction, since neo>v, in certain cases, clearly has the sense of quality rather than of time, as 1 Corinthians 5:7; Colossians 3:10 and probably
here, where to confine the sense to recent would seem to limit it unduly. In the light of all that the writer has said respecting the better quality of the Christian covenant,
superseding the old, outworn, insufficient covenant, he may naturally be supposed to have had in mind something besides its mere recentness. Moreover, all through the
contrast from ver. 18, the thought of earlier and later is not once touched, but only that of inferior and better; repellency and invitation; terrors and delights; fear and
confidence. Note that the privilege of approaching the Mediator in person is emphasized.

Blood of sprinkling (ai[mati rJantismou~). Rantismo>v sprinkling only here and 1 Peter 1:2 see note. The phrase blood of sprinkling N.T.o. oLXX, where we find u
[dwr rJantismou~ water of sprinkling, Numbers 19:9, 13, 20, 21. For the verb rJanti>zein to sprinkle, see on Hebrews 9:13. The mention of blood naturally follows
that of a covenant, since no covenant is ratified without blood (Hebrews 9:16). The phrase is sufficiently explained by Hebrews 9:16-22.

Speaketh better things (krei~tton lalou~nti). For "better things" rend. "better." The blood is personified, and its voice is contrasted with that of Abel, whose blood cried
from the ground for vengeance upon his murderer (Genesis 4:10). The voice of Christ's blood calls for mercy and forgiveness.

Than that of Abel (para). Rend. "than Abel." Comp. Hebrews 11:4 where Abel himself speaks.

25. See - refuse (ble>pete paraith>shsqe). For, ble>pete see see on Hebrews 3:12. For paraith>shsqe refuse, see on 1 Timothy 4:7.

Him that speaketh (to). Through his blood. Rend. "that is speaking," the participle denoting something that is going on.

They (ejkei~noi). The people of the Exodus. See Hebrews 4:2. The words from for if they to the end of the verse are parenthetical.

That spake on earth (ejpizonta). For spake rend. warned, and see on Hebrews 8:5. upon earth should not be construed with refused nor warned, but with the whole
clause. "If on earth they escaped not, refusing him that warned."

If we turn away (ajpostrefomenoi). Lit. turning away. The present participle, possibly with reference to the relapse into Judaism as already in progress.

From him that speaketh from heaven (to' oujranw~n). Lit. from him from the heavens. Supply as A.V. that speaketh ajp' oujranou~ or oujranw~n does not occur in
N.T. elsewhere. Wherever ajp' oujr. appears, some act or thing is always named which proceeds from heaven. See Matthew 24:29; Mark 8:11; Luke 9:54; 17:29;
21:11; 22:43; John 6:38; I Thessalonians 1:7. The speaker from heaven is still God, but speaking through his Son. The thought connects itself with that of Christ
carrying his blood into the heavenly sanctuary, from which he exerts his power on behalf of men. See Hebrews 9:12, 24. This will be the clearer if we throw out the
idea of Christ presenting his blood to an angry God as a propitiation, and interceding with him to pardon sin. See note on Hebrews 7:26.

26. Whose voice (ou= hJ fwnh). Connect, after the parenthesis, with speaketh better, etc., ver. 24.

Shook (ejsa>leusen). See on Luke 21:26 and comp. sa>lov tossing or swell of the sea, Luke 21:25. See Judges 5:4; Psalms 113:7.

He hath promised (ejph>ggeltai). See Haggai 2:6. The quotation is adapted from LXX, which reads: "Yet once will I shake the heaven and the earth and the sea and
the dry land." The Hebrew for "yet once" reads "yet a little while." In Haggai's prophecy, he comforts the people for their sorrow that the second temple is so inferior to
the first, predicting that Jehovah will move heaven and earth and sea and land, and will fill the house with his glory; and the glory of the latter house shall exceed that of
the former. The discipline begun on Sinai will then have its consummation. This shaking of heaven and earth was typified by the material shaking at Sinai. The shaking
predicted by the prophet is applied by our writer to the downfall of worldly powers before the kingdom of Christ, ver. 28; comp Hebrews 1:8 and see Zechariah 14.

27. This word "yet once more" (to &Eti a[pax). Attention is called to this phrase as specially significant, because it indicates that the shaking prophesied by Haggai is to
be final. It is to precede the new heaven and the new earth. Isaiah 65:17; 66:22; 2 Peter 3:13; Revelation 21:1.

Signifieth
 Copyright(dhloi~). From dh~lov
            (c) 2005-2009,       manifest,
                            Infobase Media evident.
                                             Corp.To make manifest to the mind. Used of indications which lead the mind to conclusions about the origin 151
                                                                                                                                               Page     or character
                                                                                                                                                              / 632
of things. See Thucyd. 1:3; Aesch. Pers. 518. Comp. 1 Corinthians 3:13; Hebrews 9:8; 1 Peter 1:11. Appropriate to prophetic revelations.

The removing (thqesin). See on Hebrews 7:12. For the thought comp. 1 John 2:17; 1 Corinthians 7:31.
27. This word "yet once more" (to &Eti a[pax). Attention is called to this phrase as specially significant, because it indicates that the shaking prophesied by Haggai is to
be final. It is to precede the new heaven and the new earth. Isaiah 65:17; 66:22; 2 Peter 3:13; Revelation 21:1.

Signifieth (dhloi~). From dh~lov manifest, evident. To make manifest to the mind. Used of indications which lead the mind to conclusions about the origin or character
of things. See Thucyd. 1:3; Aesch. Pers. 518. Comp. 1 Corinthians 3:13; Hebrews 9:8; 1 Peter 1:11. Appropriate to prophetic revelations.

The removing (thqesin). See on Hebrews 7:12. For the thought comp. 1 John 2:17; 1 Corinthians 7:31.

As of things that are made (wJv pepoihme>nwn). Made indeed by God, who also makes the new heaven and the new earth (Isaiah 65:17; 66:22), but made to pass
away.

That the things which cannot be shaken may remain (i[na mei>nh| tamena). Whether we consider the things which are shaken, the old heavens and earth which pass
away, or the new heaven and earth which cannot be shaken, both are pepoihme>na made by God. The writer perceives this, and therefore adds to as of things that are
made a clause stating that they were made (by God himself) to pass away. Accordingly, i[na in order that is to be connected with pepoihme>nwn, after which the
comma should be removed. Rend. "the removal of things made in order that they might await the things which are not shaken." Me>nein is used in this sense, await,
Acts 20:5, 23 and often in Class. 243

28. Receiving a kingdom (basilei>an paralamba>nontev) The participle gives no note of time, but simply indicates the fact that Christians as such receive. The
compounded preposition para adds to the idea of receiving that of transmission or communication. They receive from God. See Daniel 7:18. Basilei>a in the sense of
the kingdom of Christ, in this epistle only here and Hebrews 1:8 (citn.). See on Matthew 3:2; Luke 6:20.

Let us have grace (e]cwmen ca>rin). For grace rend. thankfulness. See Luke 17:9; 1 Timothy 1:12; 2 Timothy 1:3. Comp. Psalms 1: 23.

Acceptably (eujare>stwv). N.T.o, oLXX. ~~n to be well pleasing, Hebrews 11:5, 6; 13:16. For the adjective euja>restov well-pleasing, see on Titus 2:9.

With reverence (metaav). Rend. "with pious care." Reverence is translated from T. R. aijdou~v (see on 1 Timothy 2:9). See on Hebrews 5:7; 11:7.

Fear (de>ouv). N.T.o. See 2 Macc. iii. 17, 30; xii. 22; xiii. 16; xv. 23. Its fundamental idea is timid apprehension of danger; while fo>bov is the terror which seizes one
when the danger appears. Schmidt (Synon. 139, 10) illustrates happily. In a primitive forest an undefined sense of possible danger possesses one, and makes his heart
beat quickly at every rustle of a leaf. This is de>ov. When the voice and tread of a wild beast are distinctly heard close at hand, the de>ov becomes fo>bov. The
phrase "with pious care and fear" is not explanatory of acceptably. These are to accompany (meta) acceptable service. They do not imply a cringing or slavish feeling,
but grow out of the warning in ver. 25, which runs through the two following verses, and implies that the catastrophe of ver. 27 will be final, leaving no more opportunity
to retrieve the refusal of God's invitation to the privileges of the new covenant, or the relapse into the superseded economy of Judaism.

29. For our God is a consuming fire (kaiskon). See Exodus 24:17; Deuteronomy 4:24; 9:3; Malachi 3:2; 4:1. The verb N.T.o, a few times in LXX. Often in Class.,
especially Xenophon. Originally to use up, spend, lavish, as property: thence to consume as with fire. The simple verb ajnali>skein to expend occurs Luke 9:54;
Galatians 5:15; 2 Thessalonians 2:8. qeo is not our God as compared with the God of the Jews. He is the God of both covenants (see Hebrews 1:1, 2 and notes); but
though now revealed in Jesus Christ, and offering all the privileges of the new covenant (vers. 22-24), his anger burns against those who reject these privileges.

CHAPTER 13

1. Let brotherly love continue (filadelfi>a mene>tw). Filadelfi>a in Paul, Romans 12:10; 1 Thessalonians 4:9. As a proper name, Revelation 1:11; 3:7. It is not
necessary to suppose that the admonition implies signs of estrangement among those addressed. Comp. Hebrews 3:13; 6:10; 10:24; 12:12-15.

2. Be not forgetful to entertain strangers (th~v filoxeni>av mhnesqe). Lit. be not forgetful of hospitality. Filoxeni>a only here and Romans 12:13. oLXX. Filo>xenov
hospitable, 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9. The rendering of Rev. to show love unto strangers, is affected. On the injunction comp. Romans 12:13; 1 Timothy
3:2; Titus 1:8; 1 Peter 4:9 and see Clem. Rom. Ad Corinth. x., xi., 12. The virtue of hospitality is not distinctively Christian. It appears with the very beginnings of
history, largely as the result of nomadic conditions. It was peculiarly an Oriental virtue. In the Egyptian Book of the Dead, commendatory judgment is awarded to him
who has fed the hungry and clothed the naked. The O.T. abounds in illustrations, and the practice of hospitality among the Arabs and Bedoueen is familiar through the
writings of travelers in the East. 244 Great stress was laid on the duty by the Greeks, as appears constantly in Homer and elsewhere. Hospitality was regarded as a
religious duty. The stranger was held to be under the special protection of Zeus, who was called xe>niov, the God of the stranger. The Romans regarded any violation
of the rites of hospitality as impiety. Cicero says: "It seems to me eminently becoming that the homes of distinguished men should be open to distinguished guests, and
that it is an honor to the Republic that foreigners should not lack this kind of liberality in our city" (De Off. ii. 18).

Have entertained angels unawares (e]laqo>n tinev xevi>santev ajgge>louv). The Greek idiom is, "were not apparent as entertaining angels." The verb e]laqon were
concealed represents the adverb unawares. For similar instances see Mark 14:8; Acts 12:16; Aristoph. Wasps, 517; Hdt. i. 44; Hom. Il. 13:273. Xeni>zein to receive
as a guest, mostly in Acts. In LXX only in the apocryphal books. In later Greek, to surprise with a novelty; passive, to be surprised or shocked. So 1 Peter 4:4 12;
comp. 2 Ep. of Clem. of Rome (so called), 17: To be a stranger or to be strange, once in N.T., Acts 17:20. Xenismo>v amazement, perplexity, not in N.T. LXX,
Proverbs 15:17. Comp. Ignatius, Ephesians 19. The allusion to the unconscious entertainment of angels is probably to Genesis 18, 19, but the idea was familiar in
Greek literature. The Greeks thought that any stranger might be a God in disguise. See Hom. Od. 1. 96 ff.; 3. 329-370; 17. 485. Comp. also the beautiful story of
Baucis and Philemon as related by Ovid (Metam. 8:626-724). The thought appears in our Lord's words, Matthew 25:34-46.

3. Them that are in bonds (tw~n desmi>wn). See on Hebrews 10:34.

As bound with them (wJv sundedeme>noi). N.T.o. As if you were fellow-prisoners. Comp. 1 Corinthians 12:14-26; 2 Corinthians 11:29. Public intercession for
prisoners has formed a part of the service of the church from the earliest times. See the prayer at the close of Clem. Rom Ad Corinth. 59. It also occurs in the daily
morning service of the synagogue.

Which suffer adversity (kakoucoume>nwn). Rend. are evil entreated. See on Hebrews 11:37.

As being yourselves also in the body (wJv kaimati). As subject like them to bodily sufferings. Not in the body - the church, which would require the article. The
expression ejn sw>mati in the sense of being still alive, only in 2 Corinthians 12:2

4. Marriage is honorable in all (ti>miov oJ ga>mov ejn pa~sin). Ga>mov everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, 3,
4; Luke 12:36. Ti>miov honorable or held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; 18:12: of life, Acts 20:24: the
fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. "let marriage be had in honor." The statement is hortatory, as
 Copyright
suiting       (c) 2005-2009,
        the character          Infobase
                       of the entire      Media
                                     context, andCorp.
                                                 especially the ga for; "for whoremongers," etc. pa~sin in all respects," as 1 Timothy 3:11; 2 TimothyPage    152
                                                                                                                                                      4:5; Titus 2:9;/ 632
Colossians 1:18; Philippians 4:12. If as A.V., the more natural expression would be para as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James
1:27. pa~sin in all things appears in this chapter, ver. 18. 245 There are many points in which marriage is to be honored besides the avoidance of illicit connections. See
4. Marriage is honorable in all (ti>miov oJ ga>mov ejn pa~sin). Ga>mov everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, 3,
4; Luke 12:36. Ti>miov honorable or held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; 18:12: of life, Acts 20:24: the
fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. "let marriage be had in honor." The statement is hortatory, as
suiting the character of the entire context, and especially the ga for; "for whoremongers," etc. pa~sin in all respects," as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9;
Colossians 1:18; Philippians 4:12. If as A.V., the more natural expression would be para as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James
1:27. pa~sin in all things appears in this chapter, ver. 18. 245 There are many points in which marriage is to be honored besides the avoidance of illicit connections. See
on 1 Thessalonians 4:6.

God will judge (krinei~ oJ qeo>v). Note the emphatic position of oJ qeo>v. He will judge and condemn infractions of the marriage-bond, however social sentiment
may condone them.

6. Let your conversation be without covetousness (ajfila>rgurov oJ tro>pov). Tro>pov originally turn or direction. Hence ways manner, fashion; way or manner of life.
In this sense N.T.o. Elsewhere often in the phrase o[n tro>pon or kaq' o[n tro>pon in or according to the way in which. See Matthew 23:37; Luke 13:34; Acts 1:11;
15:11; 27:25. The meaning here is character or moral disposition. q>rgurov without covetousness, only here and 1 Timothy 3:3 see note.

Be content with such things as ye have (ajrkou>menoi toi~v parou~sin). Lit. being contented with the things which are at hand. For ajrkei~n to suffice, see Luke 3:14;
John 6:7; 1 Timothy 6:8. On the compounds aujta>rkhv self-sufficient and aujta>rkeia self-sufficiency, see on 2 Corinthians 9:8; Philippians 4:11.

For he hath said (aujto). Rend. for "he himself." God himself. For ei]rhken hath said, see Hebrews 1:13; 4:3, 4; 10:9.

I will never leave nor forsake thee (ouj mh> se ajnw~ oujd' ouj mh> se ejgkatali>pw). Comp. Genesis 28:15; Joshua 1:5; Deuteronomy 31:6. None of these, however,
give the saying in the form in which it appears here. This appears to be a combination or general adaptation of those passages. For "never," rend. "by no means" or "in
no wise."'Anw~ from ajni>hmi. In Acts 16:26; 27:40to loosen: Ephesians 6:9, to give up or forbear. Somewhat in this last sense here: "I will in no wise give thee up, or
let thee go." I will not relax my hold on thee. For ejgkatali>pw forsake, see on 2 Timothy 4:10.

So that we may boldly say (w[ste qarrou~ntav hJma~v le>gein). Lit. so that, being of good courage, we say. Qarrei~n to be confident or bold, only here in Hebrews.
Elsewere only in Paul. The kindred form qarsei~n is used in N.T. only in the imperative qa>rsei or qarsei~te take courage. See Matthew 9:2; Mark 6:50; John 16:33;
Acts 23:11.

The Lord is my helper, etc. From LXX, Psalms 107:6 with slight alteration. Here, what shall man do unto me is an independent clause. LXX inserts and: "my helper
and I will not fear," and connects the last clause with "fear": "I will not fear what man will do."

7-15. The following passage presents many difficulties of detail, but its general sense is clear. It sums up in a striking way the main topics of the epistle, bringing them all
to bear upon the conclusion that Judaism and Christianity are mutually exclusive, and thus enforcing the warning against a relapse into Judaism. It goes to show, in
connection with other features of the epistle, the absurdity of the hypothesis that the epistle was intended as a warning to Gentile Christians against a relapse into
Paganism. 246

7. Remember them which have the rule over you (mnhmoneu>ete tw~n hJgoume>nwn uJmw~n). Remember, with a view to observing their admonitions. For tw~n
hJgoume>nwn those who lead or rule, see on 1 Thessalonians 5:13. Used of both civil and ecclesiastical rulers. Clement of Rome, among a great variety of names for
church functionaries, has both hJgou>menoi and prohgou>menoi (see Ad Corinth. 1, 21). Comp. Acts 15:22. In LXX frequently, of various forms of authority, and in
later Greek of bishops and abbots. For "which have the rule," rend. "which had," etc.

Who have spoken (oi[tinev ejla>lhsan). Rend. "spake," and comp. Hebrews 2:3, 4.

Follow (mimei~sqe). Rend. "imitate." See on Hebrews 6:12.

Considering (ajnaqewrou~ntev). Only here and Acts 17:23 see note. The compound verb means to observe attentively. The simple verb qewrei~n implies a spiritual or
mental interest in the object. See on John 1:18.

The end of their conversation (th). &Ekbasiv only here and 1 Corinthians 10:13 (note). It means outcome or issue. See Wisd. viii. 8. In 1 Corinthians 10:13way out.
Comp. Wisd. ii. 17. r> is life in intercourse with men. See on 1 Peter 1:15. Conversation, in the older sense of that word, is a good rendering, as it is also a nearly literal
rendering of the Greek word. The reference is to the end of their life; what kind of an end they made; possibly, but not necessarily, with an allusion to cases of
martyrdom. What, now, was the subject of these teachers' faith which is commended to imitation? It is stated in the next verse.

8. Jesus Christ the same (x~v Cristov). The A.V. is slipshod, leaving the sentence without connection, or in apparent apposition with the end of their conversation. In
translation this is commonly corrected by inserting is: "Jesus Christ is the same," etc. But even thus the real point of the statement is missed. No doubt the old teachers
believed in the unchangeableness of Jesus Christ; but that fact is not represented as the subject of their faith, which would be irrelevant and somewhat flat. The emphatic
point of the statement is Christ. They lived and died in the faith that Jesus is THE CHRIST - the Messiah. The readers were tempted to surrender this faith and to return
to Judaism which denied Jesus's messiahship (comp. Hebrews 10:29). Hence the writer says, "hold fast and imitate their faith in Jesus as the Christ. He is ever the
same. He must be to you, today, what he was to them, yesterday, and will be forever to the heavenly hosts - CHRIST. Rend. therefore "Jesus is Christ." Observe that
our writer rarely uses the formula Jesus Christ. In Hebrews 10:10 it occurs in a passage in which the messianic mission of Jesus is emphasized (see vers. 5, 9), and in
Hebrews 13:21 in a liturgical formula. The temptation to forsake Jesus as Messiah is treated in the next verse.

9. Be not carried about (mhresqe). A.V. follows T.R. perife>resqe. Rend. "carried away." The present tense indicates a present and active danger.

With divers and strange doctrines (didacai~v poiki>laiv kainaiv). For "doctrines" rend. "teachings." These teachings represent various phases of one radical error - the
denial of Jesus's messiahship and of his messianic economy as superseding Judaism and all other means of salvation. Among them the writer's mind would naturally turn
to the prescriptions concerning clean and unclean meats and sacrificial festivals. See next clause. These teachings were various as contrasted with the one teaching of
the gospel; they were strange as they differed from that teaching. Comp. Galatians 1:6-9. For poiki>laiv see on 2 Timothy 3:16.

That the heart be established (bebaiou~sqai than). There is an emphasis on heart as well as on grace. These strange teachings all emphasized externalism, in contrast
with Christianity, which insisted upon the purification of the heart and conscience. The contrast is strongly stated in Hebrews 9:9, 14 and the Epistle constantly directs
the readers to the heart as the true point of contact with God, and the source of all departures from him. See Hebrews 3:8, 10, 12, 15; 4:7, 12; 8:10; especially
Hebrews 10:22. Hence, the writer says, "it is good that the solid basis of your assurance before God be in the heart, purged from an evil conscience, so that you can
draw near to God with a firmly-established confidence, with a true heart, in full assurance of faith": Hebrews 10:22; comp. 1 Thessalonians 3:13; 2 Timothy 2:22.

With grace,(c)
 Copyright  not2005-2009,
                with meats (ca>riti
                             Infobase oujMedia
                                          brw>masin).
                                                Corp. The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice
                                                                                                                                                     Page 153 (2 / 632
Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2, 15; 1 Corinthians
15:10; Ephesians 2:5, 7, 8; 2 Thessalonians 2:16; Hebrews 2:9; 4:16; 10:29. With meats stands for the whole system of ceremonial observances, in contrast with
grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; 9:9, 13, 14;
the readers to the heart as the true point of contact with God, and the source of all departures from him. See Hebrews 3:8, 10, 12, 15; 4:7, 12; 8:10; especially
Hebrews 10:22. Hence, the writer says, "it is good that the solid basis of your assurance before God be in the heart, purged from an evil conscience, so that you can
draw near to God with a firmly-established confidence, with a true heart, in full assurance of faith": Hebrews 10:22; comp. 1 Thessalonians 3:13; 2 Timothy 2:22.

With grace, not with meats (ca>riti ouj brw>masin). The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2
Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2, 15; 1 Corinthians
15:10; Ephesians 2:5, 7, 8; 2 Thessalonians 2:16; Hebrews 2:9; 4:16; 10:29. With meats stands for the whole system of ceremonial observances, in contrast with
grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; 9:9, 13, 14;
10:1, 2, 4.

Which have not profited them that have been occupied therein (ejn oi+v oujk wjfelh>qhsan oiJ peripatou~ntev). Lit. in the which they who walked were not profited.
Peripatei~n to walk about is often used to express habitual practice or general conduct of life. See Romans 6:4; 2 Corinthians 10:3; Ephesians 2:10; Colossians 3:7;
4:5.

10. Those who persist in adhering to the Jewish economy can have no part in the blessing of the new covenant. The two are mutually exclusive. The statement is cast in
the mould of the Jewish sacrificial ritual, and in the figure of eating a sacrificial meal.

We have an altar (e]comen qusiasth>rion). It is a mistake to try to find in the Christian economy some specific object answering to altar - either the cross, or the
eucharistic table, or Christ himself. Rather the ideas of approach to God, - sacrifice, atonement, pardon and acceptance, salvation, - are gathered up and generally
represented in the figure of an altar, even as the Jewish altar was the point at which all these ideas converged. The application in this broader and more general sense is
illustrated by Ignatius: "If one be not within the altar (ejntoou the sacred precinct), he lacketh the bread of God.... Whosoever, therefore, cometh not to the
congregation (ejpi), he doth thereby show his pride, and hath separated himself," Eph. 5. Ignatius here uses the word, not of a literal altar, but of the church. Comp.
Trall. 7. Again: "Hasten to come together as to one temple, even God; to one altar, even to one Jesus Christ," Magn. 7.

Of which - to eat (ex ou= fagei~n). The foundation of the figure is the sacrifice of the peace or thank-offering, in which the worshippers partook of the sacrifice. See
Leviticus 7:29-35; Deuteronomy 12:6; 27:7. The peace-offerings were either public or private. The two lambs offered every year at Pentecost (Leviticus 23:19) were a
public offering, and their flesh was eaten only by the officiating priests, and within the holy place. The other public peace-offerings, after the priests had received their
share, were eaten by the offerers themselves. Jehovah thus condescended to be the guest of his worshippers. The large scale on which such festivals were sometimes
celebrated is illustrated in 1 Kings 7:63. In private peace-offerings, the breast of the victim belonged to the Lord, who gave it to the priests (Leviticus 7:30), and the
right shoulder was given directly to the priests by Israel (Leviticus 7:32). After the ritual of waving, the entrails were consumed, and the rest was eaten by the priest or
the worshippers and their invited guests, among whom were specially included the poor and the Levites.

Right (ejxousi>an). See on John 1:12.

Which serve the tabernacle (oiJ th|~ skhnh|~ latreu>ontev). This does not mean the priests only, but the worshippers also. Skhnh> tabernacle is used figuratively for the
whole ceremonial economy. A reference to the priests alone is entirely foreign to the context, and to the whole drift of the discussion which contrasts the privileges of
Christians at large (we) with those of Israel at large. The writer is speaking in the present tense, of institutions in operation in his own time, to which tabernacle, in any
other than a figurative sense, would be inappropriate. Moreover, latreu>ein to serve is used throughout the N.T., with the single exception of Hebrews 8:5 of the
service of the worshipper and not of the priest.

11. The statement that the adherents of the old economy are excluded from the privileges of the new is justified by an illustrative argument drawn from the ceremonies
of the Great Day of Atonement. See Leviticus 16, and comp. Hebrews 9:7. Of the victims offered on that occasion neither people nor priest were allowed to eat. The
blood of the bullock and of one of the goats was carried into the sanctuary and sprinkled upon the mercy-seat, and afterward on the horns of the great altar outside;
and the bodies of the slain animals were burned in a clean place outside of the camp or city.

Beasts (zw>wn). Lit. living creatures. The victims for the Day of Atonement were a bullock and two young goats for sin-offerings, and two rams for burnt-offerings.
Only one goat, chosen by lot, was slain; the other served as the scape-goat. Zw~on animal is not used elsewhere of a sacrificial victim, either in N.T. or LXX. The
word in N.T. mostly in Revelation. See on Revelation 1:16; 4:6.

Without the camp (e]xw th~v parembolh~v). Burning without the camp was also required in the case of victims offered at the consecration of the priests, Exodus
29:14; at the sin-offering for the priest, Leviticus 4:11, 12; and at the sin-offering for the congregation, Leviticus 4:21. For parembolh> camp, see on Acts 21:34.

12. That he might sanctify the people (i[na aJgia>sh| ton). >zein to sanctify had a peculiar significance to Jews. It meant to set them apart as holy. Hence, the Israelites
were called a[gioi, as separated from other nations and consecrated to God. Our writer extends the application of the word to Christians. For Christ's work he claims
the same efficacy which the Jew claimed for the special call of God to Israel, and for the operation of the Jewish sacrificial system. The office of his atoning work is to
sanctify; to make for himself a holy nation (e]qnov a[gion), a people "prepared for the Lord" (Luke 1:17); a true Israel of God. lao>v the people, or lao>v my people,
occurs constantly in O.T. as a designation of Israel, and also in N.T. See, in this epistle, Hebrews 5:3; 7:5, 11, 27; 9:7, 19. The N.T. extends the title to all who, under
the new dispensation, occupy the position of Israel. See 1 Peter 2:10; Matthew 1:21; Luke 2:10; Hebrews 4:9; 8:10; 10:30; 11:25.

With his own blood (diaou ai[matov). In contrast with the blood of animal-sacrifices. Comp. Hebrews 9:12, 28.

Suffered (e]paqen). Used of Christ in Hebrews, 1st Peter, and Acts, but not in Paul, who, however, has paqh>mata tou~ Cristou~ sufferings of Christ, 2 Corinthians
1:5; Philippians 3:10 (aujtou~).

Without the gate (e]xw th~v pu>lhv). Gate is substituted for camp (ver. 11), as more appropriate to a city.

13. Bearing his reproach (torontev). The reproach of exclusion from the Jewish commonwealth.

14. For here have we no continuing city (ouj ganousan po>lin). Here, on earth. Continuing city. Let us go forth without the gate to Jesus; for the system which has its
center in Jerusalem, the Holy City, is no more ours. We are excluded from its religious fellowship by embracing the faith of him who suffered without the gate. The city
itself is not abiding. As a holy city, it is the center and representative of a system of shadows and figures (Hebrews 8:5; 9:9, 23, 24; 10:1), which is to be shaken and
removed, even as is the city itself (Hebrews 12:27); Hebrews 8:13; 9:10; 10:9, 18. If the epistle had been written after the destruction of Jerusalem a reference to that
event could hardly have been avoided here.

One to come (thllousan). Rend. "that which is to come." The heavenly Jerusalem. Comp. Hebrews 11:10, 13-16.

The course of thought in vers. 9-14 is as follows: Be not carried away with divers and strange teachings, for example, those concerning meats and drinks and sacrificial
feasts. It is good
 Copyright         that the heart
              (c) 2005-2009,      be established,
                               Infobase           rather than that the body should be ceremonially pure; and that the heart be established by the gracePage
                                         Media Corp.                                                                                                    of God154
                                                                                                                                                              in Christ,
                                                                                                                                                                   / 632
which alone can give inward peace, a pure conscience, an established rest and security - rather than by the consciousness of having partaken of meats ceremonially
clean: for those whose religious life was under the regimen of this ceremonial system derived no permanent profit from it. Not only so, the two systems exclude each
other. You cannot hold by the Levitical system and enjoy the blessings of Christian salvation. It is the sacrifice of Christ through which you become partakers of grace.
One to come (thllousan). Rend. "that which is to come." The heavenly Jerusalem. Comp. Hebrews 11:10, 13-16.

The course of thought in vers. 9-14 is as follows: Be not carried away with divers and strange teachings, for example, those concerning meats and drinks and sacrificial
feasts. It is good that the heart be established, rather than that the body should be ceremonially pure; and that the heart be established by the grace of God in Christ,
which alone can give inward peace, a pure conscience, an established rest and security - rather than by the consciousness of having partaken of meats ceremonially
clean: for those whose religious life was under the regimen of this ceremonial system derived no permanent profit from it. Not only so, the two systems exclude each
other. You cannot hold by the Levitical system and enjoy the blessings of Christian salvation. It is the sacrifice of Christ through which you become partakers of grace.
It is impossible to obtain grace through meats; for meats represent the economy which denies Christ; and, by seeking establishment through meats, you exclude
yourselves from the economy which is the only vehicle of grace.

Accordingly, we have an altar and a sacrifice from which the votary of Leviticalism is excluded. By the Levitical law it was forbidden to eat the flesh of the victim
offered on the Great Day of Atonement; so that, if the Levitical law still holds for you, you cannot partake of the Christian's atoning victim. The law under which you are
prohibits you. According to that law, there is nothing to eat of in an atoning sacrifice, since the body of the victim is burned. Neither priest nor people have anything
more to do with it, and, therefore, it is carried outside of the camp or city, outside of the region of O.T. covenant-fellowship. Similarly, so long as you hold by Judaism,
participation in Christ's atoning sacrifice is impossible for you. It is outside your religious sphere, like the body of the victim outside the gate. You cannot eat of our altar.

The blood of the Levitical victim was carried into the holy of holies and remained there. If you seek the benefit of that blood, it must be within the camp, at the Levitical
tabernacle or temple. And you cannot have the benefit of Christ's blood, for that compels you to go outside the gate, where he suffered. According to the O.T. law,
you could partake of the benefit of the blood, but you could not eat of the body. Christ's sacrifice gives you both body and blood as spiritual food; but these you must
seek outside of Judaism. Thus, by means of the O.T. ritual itself, it is shown that the Jewish and the Christian systems exclude each other. Christ must be sought outside
of the Jewish pale.

15. By him therefore (dij aujtou~). Rend. "through him." Omit therefore. A.V. follows T.R. ou+n. Through Jesus, and not through the Jewish ritual.

Let us offer (ajnafe>rwmen). Lit. bring up the offering to the altar. See James 2:21 where the full phrase occurs. For the phrase offer up through Jesus Christ, comp. 1
Peter 2:5.

The sacrifice of praise (qusi>an aijne>sewv). The Levitical term for a thank-offering. See LXX, Leviticus 7:2, 3, 5; 2 Chronicles 29:31; 33:16; Psalms 49:14, 23;
106:22; 115:8. &Ainesiv praise, N.T.o. Often in LXX,oClass. For "the sacrifice" rend. "a sacrifice." The sacrifice of thanksgiving is to take the place of the animal
sacrifice. For the emphasis on thanksgiving in N.T. see Ephesians 5:20; Colossians 1:12; 1 Thessalonians 5:18. The Rabbins had a saying, "in the future time all
sacrifices shall cease; but praises shall not cease." Philo says: "They offer the best sacrifice who glorify with hymns the savior and benefactor, God."

That is the fruit of our lips (toute>stin karpown). Omit our. From LXX of Hosea 14:3 where the Hebrew reads, "we will account our lips as calves" (offered in
sacrifice). Comp. Isaiah 57:19.

Giving thanks to his name (oJmologou>ntwn tw~| ojno>mati aujtou~). The phrase N.T.o, oLXX. Rend. "of lips which make confession to his name."

16. But to do good and to communicate forget (th~v deav kaiav mhnesqe). Lit. but be not forgetful of doing good and communicating. hq`>a beneficence, N.T.o,
oLXX, oClass. For koinwni>a communication, of alms, etc., see on Luke 5:10; Acts 2:42. See also Romans 15:26; 2 Corinthians 8:4; 9:13. Comp. the verb
koinwnei~n to impart, Romans 12:13; 15:27; Philippians 4:15.

17. They watch (ajgrupnou~sin). See on Mark 13:33 and comp. Luke 21:36; Ephesians 6:18.

With grief (stena>zontev). Lit. groaning. See Romans 8:23, 2 Corinthians 5:2, 4; James 5:9.

Unprofitable (ajlusitele). N.T.o, oLXX. From aj not, and lusitelh>v paying for expenses. Hence, what does not pay; unprofitable.

I may be restored to you (ajpokatastaqw~ uJmi~n). Not implying imprisonment, but enforced absence through sickness or other cause.

20. The God of peace. Not an O.T. phrase, and found only in Paul and Hebrews. See Romans 15:33; 16:20; 1 Corinthians 14:33; Philippians 4:9, 1 Thessalonians
5:23; 2 Thessalonians 3:16. The phrase signifies God who is the author and giver of peace.

Who brought again from the dead (oJ ajnagagw). The only direct reference in the epistle to the resurrection of Christ. Hebrews 6:2 refers to the resurrection of the
dead generally. >gein of raising the dead, only Romans 10:7. Rend. "brought up," and comp. Wisd. xvi. 13. > in this compound, never in N.T. in the sense of again.
See on Luke 8:22; Acts 12:4; 16:34; 27:3. The verb often as a nautical termt to bring a vessel up from the land to the deep water; to put to sea.

That great shepherd of the sheep (tona tw~n proba>twn togan). The Greek order is, "the shepherd of the sheep the great (shepherd)." Comp. John 10:2, 11, 14; 1
Peter 2:25 and see Isaiah 63:11. Of God, Ezekiel 34.

Through the blood of the everlasting covenant (ejn ai[mati diaqh>khv aijwni>ou). Rend. "in the blood of an eternal covenant." See Zechariah 9:11. The phrase eternal
covenant N.T.o. Common in LXX; see Genesis 9:16; 17:19; Leviticus 24:8; 2 Samuel 23:5; Jeremiah 39:40; Ezekiel 16:60. Const. with the great shepherd of the
sheep. It may be granted that the raising of Christ from the dead, viewed as the consummation of the plan of salvation, was in the sphere of the blood of the covenant;
nevertheless, the covenant is nowhere in the N.T. associated with the resurrection, but frequently with death, especially in this epistle. See Matthew 26:28; Luke 22:20;
Hebrews 9:15, 16, 17, 20. The connection of the blood of the covenant with Christ's pastoral office gives a thoroughly scriptural sense, and one which exactly fits into
the context. Christ becomes the great shepherd solely through the blood of the covenant. Comp. Acts 20:28. Through this is brought about the new relation of the
church with God described in Hebrews 8:10 ff. This tallies perfectly with the conception of "the God of peace"; and the great Shepherd will assert the power of the
eternal covenant of reconciliation and peace by perfecting his flock in every good work to do his will, working in them that which is well pleasing in his sight. With this
agree Jeremiah 50:5, 19; Ezekiel 34:25 and the entire chapter, see especially vers. 12-15, 23, 31. In these verses the Shepherd of the Covenant appears as guiding,
tending his flock, and leading them into fair and safe pastures. Comp. Isaiah 63:11-14 and Revelation 7:17 see note on poimanei~ shall shepherd. ai[mati "in the blood,"
is in virtue of, or in the power of the blood.

21. Make you perfect (katarti>sai uJma~v). The verb is aptly chosen, since the readers are addressed as a body - the flock of Christ. The prayer is for the complete
mutual adjustment of all the members of the flock into a perfected whole, fitted to do the perfect will of God. See on 1 Peter 5:10 and comp. notes on 2 Timothy 3:17;
1 Corinthians 1:10; 2 Corinthians 13:11. Ignatius uses the word of the church's being joined (kathrtisme>noi) in common subjection to the Bishops and the Presbytery
(Eph. ii), and of himself as one composed or settled into union (eijv e[nwsin), that is, avoiding division in the church (Philad. 8); and again to the Smyrnaeans (1) "I have
perceived that ye are settled or compacted in faith immovable, being, as it were, nailed on the cross of the Lord Jesus Christ in flesh and in spirit."
 Copyright
In         (c)work
   every good 2005-2009,   Infobase
                   (ejn panti).       Media T.R.
                                A.V. follows Corp.e]rgw| work. Rend. "in every good thing."                                                               Page 155 / 632

To do his will (eijv tolhma aujtou~). To the end that you do, etc.
1 Corinthians 1:10; 2 Corinthians 13:11. Ignatius uses the word of the church's being joined (kathrtisme>noi) in common subjection to the Bishops and the Presbytery
(Eph. ii), and of himself as one composed or settled into union (eijv e[nwsin), that is, avoiding division in the church (Philad. 8); and again to the Smyrnaeans (1) "I have
perceived that ye are settled or compacted in faith immovable, being, as it were, nailed on the cross of the Lord Jesus Christ in flesh and in spirit."

In every good work (ejn panti). A.V. follows T.R. e]rgw| work. Rend. "in every good thing."

To do his will (eijv tolhma aujtou~). To the end that you do, etc.

Working in you (poiw~n ejn hJmi~n). Rend. "in us." A.V. follows T.R. uJmi~n you. For "working" rend. "doing." The word plays on poih~sai to do. "Make you perfect
to do his will, he doing in us what is well-pleasing in his sight."

That which is well-pleasing in his sight (toreston ejnw>pion aujtou~). Comp. Ephesians 5:10. The phrase N.T.o. >reston usually with the simple dative, as Romans
12:1; 14:8; Ephesians 5:10; Philippians 4:18. Comp. 1 John 3:22.

22. Suffer the word of exhortation (ajne>cesqe tou~ lo>gou th~v paraklh>sewv). For "suffer," rend. "bear with." See Acts 18:14; 2 Corinthians 11:1; 2 Timothy 4:3.
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 Acts 13:15.

I have written a letter unto you (ejpe>steila uJmi~n). A.V. supplies a letter. Rend. "I have written unto you." The verb only here, Acts 15:20; 21:25. Lit. to send, not
letters only. Sometimes with ejpistolai or ejpistola letters added, as Nehemiah 6:19; 1 Macc. xii. 7. In N.T. always of sending a letter.

In a few words (diawn). There is a suggestion of apology. Do not grow impatient. The letter is short. The phrase N.T.o, but comp. dij ojli>gwn, 1 Peter 5:12 and ejn
ojli>gw| briefly, Ephesians 3:3.

23. Our brother Timothy (toqeon). Paul's habit, when using oJ ajdelfo>v brother with a proper name, is to put the proper name first. See Romans 16:23; 1 Corinthians
1:1; 16:12; 2 Corinthians 1:1; 2:13; Philippians 2:25.

Set at liberty (ajpolelume>non). Nothing is known of the fact referred to. >ein of releasing from confinement, Matthew 27:15; John 19:10; Acts 3:13; 4:21, 23; 5:40.

24. They of Italy (oiJ ajpoav). 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.

WORDS WHICH ONLY OCCUR IN HEBREWS

ajgenealo>ghtov

ajgno>hma

ajqe>thsiv

a]qlhsiv

ai]geiov

aiJmatekcusi>a

ai]nesiv

aijsqhth>rion

ai]tiov

ajkata>lutov

ajklinh>v

ajkroqi>nion

ajlusitelh>v

ajmeta>qetov

ajmh>twr

ajnakaini>zw

ajnalogi>zomai

ajnari>qmnhtov

ajnaatauro>w

ajntagwni>zomai

ajntikaqi>sthmi

ajpara>batov
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 156 / 632
ajpa>twr
ajntikaqi>sthmi

ajpara>batov

ajpa>twr

ajpau>gasma

a]peirov

ajpoble>pw

ajpo>stolov (of Christ)

aJrmo>v

ajfanh>v

ajfanismo>v

ajfomoio>omai

bohqo>v

bota>nh

genealoge>omai

gewrge>omai

gno>fov

da>maliv

deka>th

dekato>w

de>ov

de>rma

dhmiourgo>v

dh>pou

dia>tagma

diaforw>terov

dihnekh>v

diinkne>omai

dio>rqwsiv

dokimasi>a

dusermh>neutov

eja>nper

e]gguov

ejkbai>nw

ejkdoch>

ejklanqa>nomai

e]ktromov

e]legcov

ejmpaigmo>v

ejnkaini>zw
Copyright (c) 2005-2009, Infobase Media Corp.   Page 157 / 632
ejnubri>zw
ejmpaigmo>v

ejnkaini>zw

ejnubri>zw

e[xiv

ejpeisagwgh>

ejpilei>pw

e[pov

eujareste>w

eujare>stwv

eujqu>thv

eujla>beia

eujlabe>omai

eujperi>statov

eujpoii`>a

qeatri>zomai

qe>lhsiv

qera>pwn

qu>ella

qumiath>rion

iJerwsu>nh

iJketh>riov

kaqaro>thv

kakouce>omai

kartewe>w

katagwni>zomai

kata>dhlov

katanali>skw

kataskia>zw

kata>skopov

kau~siv

kefali>v

koph>

kritiko>v

kw~lon

leitourgiko>v

leueitiko>v

merismo>v

mesiteu>w

meta>qesiv
Copyright (c) 2005-2009, Infobase Media Corp.   Page 158 / 632
mete>peita
merismo>v

mesiteu>w

meta>qesiv

mete>peita

metriopaqe>w

mhde>pw

mhlwth>

mh>n

misqapodosi>a

misqapodo>thv

muelo>v

ne>fov

no>qov

nomoqete>w

nwqro>v

o]gkov

ojligwre>w

ojloqreu>w

oJmoio>thv

oJrkwmosi>a

panh>guriv

paradeigmati>zw

parapikrai>nw

parapikrasmo>v

parapi>ptw

paraplhsi>wv

parare>w

pei~ra

ph>gnumi

polumerw~v

polutro>pwv

pri>zw

proble>pomai

pro>dromov

prosagoreu>w

prosocqi>zw

pro>sfatov

pro>scusiv

prwtoto>kia
Copyright (c) 2005-2009, Infobase Media Corp.   Page 159 / 632
sabbatismo>v

sta>mnov
pro>scusiv

prwtoto>kia

sabbatismo>v

sta>mnov

sunapollu>mai

sundeo>mai

sunapimarture>w

sunkakouceo>mai

sunpaqe>w

teleiwth>v

timwri>a

tomo>v

tra>gov

trachli>zomai

tri>mhnov

troci>a

tumpani>zw

uJpei>kw

uJostolh>

fanta>zomav

fobero>v

carakth>r

ceoubei>n

WORDS FOUND IN HERBREWS AND ELSEWHERE
BUT NOT IN PAUL

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

ajggalli>asiv

a]gkura

aijti>a*

a]kanqai

a]kron

ajmele>w*

ajmi>antov

ajnade>comai

ajnaqewre>w

ajnaka>mptw

ajnate>llw

ajnafe>rw

ajnorqo>w
Copyright (c) 2005-2009, Infobase Media Corp.        Page 160 / 632
ajntilogi>a

ajnti>tupov
ajnafe>rw

ajnorqo>w

ajntilogi>a

ajnti>tupov

ajnupo>taktov

ajnwte>ron

ajnwte>ron

ajnwfelh>v*

ajpalla>ssw

ajpoba>llw

ajpogra>fomai

ajpodekato>w

ajpodokima>zw

ajpokaqi>sthmi

ajpo>lausiv*

ajpolei>pw

ajpolu>w

ajre>omai*

aJrpagh>

ajrchgo>v

ajrciereu>v

ajsa>leutov

ajstei~ov

a]stron

ajfila>rgurov*

baptismo>v

be>bhlov*

blasta>nw

boh>qeia

bracu>v

ga>mov

ghra>skw

gumna>zw*

diabai>nw

diale>gomai

diaste>llomai

diati>qemai

dihge>omai

di>stomov
Copyright (c) 2005-2009, Infobase Media Corp.   Page 161 / 632
e]qov

eijrhniko>v
dihge>omai

di>stomov

e]qov

eijrhniko>v

eijsa>gw

ei]seimi

eijsfe>rw*

ejklei>pw

eJkousi>wv

ejktre>pomai*

ejkfe>rw*

e]kfobov

e]laion

ejlatto>w

ejleh>mwn

ejmpi>ptw*

ejmfani>zw

ejnqu>mhsiv

e]nnoia

ejnocle>w

ejnte>llomai

e]ntromov

ejxa>gw

e]xodov

ejpigra>fw

ejpidei>knumi

ejpilamba>nomai*

ejpiske>ptomai

ejpiskope>w

ejpi>stamai*

ejpiste>llw

e]rion

eJrmhneu>w

ejruqro>v

ejsw>terov

eu]kairov

ejcqe>v

zo>fov

zw~on
Copyright (c) 2005-2009, Infobase Media Corp.   Page 162 / 632
h+cov
zo>fov

zw~on

h+cov

qewre>w

qhri>on

ija>omai

iJeratei>a

iJereu>v

iJla>skomai

i[lewv

iJma>tion

kaqarismo>v

kai>toi

ka>mnw

katapate>w

kata>pausiv

katapau>w

katape>tasma

kataskeua>zw

katafeu>gw

kefa>laion

ki>bwtov

kli>nw

koino>w

ko>kkinov

kosmiko>v*

krith>v*

kuklo>w

lanqa>nw

le>wn*

liqobole>w

lou>w

lu>trwsiv

lucni>a

ma>nna

mastigo>w

ma>stix

megalwsu>nh

metalamba>nw*
Copyright (c) 2005-2009, Infobase Media Corp.   Page 163 / 632
me>tocov
ma>stix

megalwsu>nh

metalamba>nw*

me>tocov

mh>pote*

miai>nw*

monogenh>v

mo>scov

muria>v

xeni>zw

xhro>v

o[qen

oJlokau>twma

ojmnu>w

ojph>

ojre>gomai*

ojrqo>v

o[rkov

o[siov*

ojste>on

palaio>w

pantelh>v

pa>ntoqen

parabolh>

parade>comai*

paraite>omai*

paralu>omai

parafe>rw

parembolh>

parepi>dhmov

pari>hmi

paroike>w

paroxusmo>v

patria>rchv

patri>v

perie>rcomai*

perikalu>ptw

peri>keimai

plh~qov
Copyright (c) 2005-2009, Infobase Media Corp.   Page 164 / 632
poiki>lov*

poli>thv
peri>keimai

plh~qov

poiki>lov*

poli>thv

po>rrwqen

presbu>terov*

proa>gw*

pro>dhlov*

prose>rcomai*

prose>cw*

proffe>rw

pu>lh

rJanti>zw

rJantismo>v

sei>w

skhnh>

sph>laion

spodo>v

sta>siv

stereo>v*

stefano>w*

sunanta>w

sunte>leia

scedo>n

tau~rov

ta>ceion* (variant)

telei>wsiv

teleuta>w

tecni>thv

tri>bolov

trofh>

uJeto>v

uJmne>w

u[parxiv

uJpo>deigma

uJpoka>tw

uJpopo>dion

u[sswpov

u[steron
Copyright (c) 2005-2009, Infobase Media Corp.   Page 165 / 632
u[yistov
u[sswpov

u[steron

u[yistov

fu>w

cei>rwn*

croni>zw

cru>deov*

cwlo>v

yhlafa>w

NOTES
1."Medio flexu litoris." Pliny, H.N. 4:10.

2.The Cabeiri were Pelasgic deities worshipped in the islands between Euboea and the Hellespont, on the adjacent coasts of Asia Minor, and at Thebes and Andania
in Greece. They were four in number, answering to Demeter, Persephone, Hades, and Hermes in the Greek mythology. Throughout the Roman period of Greek history
the Cabeiric mysteries were held only second to the Eleausinian, and many Romans of high position were initiated.

3.John E. C. Schmidt, DeWette, Kern, Baur, Hilgenfeld, Pfleiderer, Weizsacker, Loman, Holtzmann, Schmiede.

4.Comp., for instance, 2 Thessalonians 1:1-7; 2:13-17; 3:1, 3, 12 and 1 Thessalonians 1:3, 4, 6, 7; 2:13, 15, 16; 3:3, 4, 5, 8, 9, 10, 11, 12.

5.The authenticity of the 2nd Epistle is defended by Jowett, Godet, Weiss, Lunemann, Schenkel, Reuss, Bleek, Renan, Salmon, Klopper, Julicher, Bornemann, Zahn,
McGiffert.

6.No attempt is made to present an exhaustive catalogue of the Literature.

7.See Romans 16:7; 1 Corinthians 9:6, 6 and Bp. Lightfoot on "The Name and Office of an Apostle, " Com. on Galatians p. 92.

8.The discussion in detail may be found in Bornemann's Thessalonicher-briefe, p.37 f. and p. 53. See also Spitta, Urchristenthum, p. 120 f., and Lightfoot, Notes on
Epistles of St. Paul, p. 22.

9.There has been some dispute as to whether it was applied to a synagogue, but the usage of Josephus and Philo seems decisive in favor of that meaning. See Jos. Vita,
54; Juvenal, Sat. III 296; Schurer, The Jewish People in the Time of Jesus Christ, Div. ll, Vol. II., p 73; Wendt, Apostel-geschichte, on Acts 16:13. An inscription
preserved in the Berlin Egyptian Museum testifies to the meaning synagogue as early as the third century B.C. Zenobia and Vaballath, about 270 A.D., decree the
restoration of an inscription on a synagogue, as follows: Basileuthv th King Ptolemy Euergetes.decrees that the place of prayer.be an asylum. See Deissmann, Neue
Bibetstudien, p. 49.

10.See an interesting article by John Rendel Harris, Expositor, Vol. IV., No. III., 1898, " A Study in Letter-writing." Also an article by Walter Lock, Expositor, Vol.
II., No.I., 1897, "1 Corinthians 8:1-9.A Suggestion."

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

12.Much discussion has arisen as to the proper connection of this passage. As punctuated and rendered in A.V. and Rev. the sequence is irregular. There is a clear
antithesis between ajll' but and ouj mo>non not only; and the sentence, if regular, would have closed with in every place. As it is, a new subject and predicate (your
faith - has gone forth) is introduced with in every place. The simplest and best solution of the difficulty is to accept the irregular construction as characteristically Pauline.
Others place a colon after of the Lord, and begin a new clause with not only.

13.Dr. John Rendel Harris offers as a conjectural reading ajpagge>llete ye report, taking the passage as an exact parallel to Hebrews 2: 1, ye know that our entrance
was not in vain. He thinks that thus a reference would be shown to a letter from the Thessalonians to Paul, and that the difficulty would be relieved which grows out of
the improbability of a newly founded church exerting so extensive an influence. Expositor, VOL 4, No. 3, 1898.

14.See Stanley's condensation of Wetstein, In Com on Corinthians, on 2 Corinthians 7:2.

15.See B. F. Westcott, Religious Thought in the West.

16.Dr. Harris says that the expression must be understood here in the sense "ye have admitted in your letter, " or "ye have testifled." I do not think that this can be
shown. It looks a little like a piece of special pleading.

17.Lightfoot's view, that the word is used with a reference to the impurities of the worship of Aphrodite at Corinth and of the Cabeiri at Thessalonica, seems far-
fetched.

18.This interpretation is urged on the ground that ejpibarh~sai, ver. 9, and 2 Thessalonians 3:8kateba>rhsa, 2 Corinthians 12:16 and ajbarh~, 2 Corinthians 11:9 all
refer to pecuniary support. Accordingly these words are connected with covetousness, ver. 5. But they are separated from pleonexi>a by a new idea, seeking glory,
with which their connection is immediate. Moreover, it is unlikely that Paul would have attached the idea of covetousness to a rightful claim for support. Our explanation
is further favored by the contrasted nh>pioi, ver. 7.

19.Deissmann, Neue Bibelstudien, p. 75 f.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 166 / 632
20.See G. A. Deissmann's excellent monograph, Die neutestamentliche Formel "in Christo Jesu." Marburg. 1892.

21.It has been urged that vv. 14-16 are unbecoming one who had been himself a persecutor of the Jewish-Christian churches (so Baur, Apostel Paulus), and further
is further favored by the contrasted nh>pioi, ver. 7.

19.Deissmann, Neue Bibelstudien, p. 75 f.

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

21.It has been urged that vv. 14-16 are unbecoming one who had been himself a persecutor of the Jewish-Christian churches (so Baur, Apostel Paulus), and further
that this diatribe is inconsistent with the patriotism which Paul displays in Romans 9:11: These considerations, it is claimed, go to show that the Epistle is a forgery, or at
least that vv. 14-16 are interpolated. Such criticism is hardly worthy of notice. Any allusion here to Paul's part in Jewish persecutions would have been in singularly bad
taste. As for Paul's patriotism, genuine and deep though it was, it was secondary to his consuming zeal for Christ and his gospel. What he here says about the Jews he
had long known, and his recent experience in Macedonia might have moved even a patriot to fierce indignation against his own people.

22.As Ellicott on this passage, who asserts that a denial of that doctrine "can be only compatible with a practical denial of Scripture inspiration."

23.Also International Commentary on Philippians and Philemon, Excursus on "Bishops and Deacons."

24.Weiss substitutes it for dia>konon.

25.So Hesychius, who defines moved, shaken, disturbed (kinei~tai, saleu>etai. para>ttetai).

26.The explanation that Paul uses the participle strictly in its present sense, and means we who are now being left, merely distinguishing himself and his readers from
those who have died, is strained in the interest of a particular theory of inspiration. See Ellicott.

27.Professor Ropes of Harvard, Die Spruche Jesu, holds the opposite view. He thinks that ver. 15 is not cited as the word of the Lord, but that the beginning of the
citation is indicated by o[ti, ver. 16, and the end by air, ver. 17, He regards the citation as a free rendering of a logion of Jesus, akin to Matthew 24:30 f.

28.See O. Everling, Die paulinische Angelologie und Damonologic, s. 80 ff.

29.Lightfoot says that the combination a[ma su together with, is too common to allow the separtion of the two words. This is not the case. Liddell and Scott give only
one instance, Eurip. Ion, 717. They give one other with meta Plato, Critias, 110 A, but here the words are separated. "Mythology and antiquarian research come
together (a[ma) into the cities, along with (meta) leisure."

30.See B. Jowett, "On the belief of the Coming of Christ in the Apostolical Age, " in Commentary on the Epistles of Paul.

31.Others join in love with esteem as forming one conception; but the phrase hJgei~sqai ejn ajga>ph| is not warranted by usage.

32.See John H. Ropes, Die Spruche Jesu, p. 141 f.; B. F. Westcott, Introduction to the Study of the Gospels, 5th ed., p. 454; John B. Lightfoot, on 1 Thessalonians
5:21 in Notes on Epistles of St. Paul. Also the remarks of Bornemann on this passage.

33.As Lightfoot on Philippians 2:9.

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

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

36.For a full discussion, see Lightfoot, On a Fresh Revision of the New Testament. 3rd edition Appendix II.

37.So Lunemann, Lightfoot, Weizsacker, Ellicott, Bornemann. Schmiedel maintains the A.V. There is in N.T. no instance of uJpomonh in the sense of waiting for, nor is
the verb uJpome>nein used in that sense. Waiting for or awaiting is expressed by ajpekde>cesqai (mostly Paul), ajname>nein (once in Paul), eJkde>cesqai (twice in
Paul), perime>nein (not in Paul), prosde>cesqai (not in that sense in Paul), and prosdoka~n (not in Paul). In Romans 8:26 Paul has di uJpomonh~v ajpekdeco>meqa.
In LXX both the noun and the verb are found in the sense of awaiting or waiting for. See Ezra 10:2; Psalms 38:7; Judges 3:25; 2 Kings 6:33Job 5:7 etc. Patient waiting
for Christ accords with the general drift of the Epistle. On the other hand see 1 Thessalonians 1:3 and 1 Thessalonians 1:10where for waiting for the Son he uses
ajname>nein.

38.The view here given is known as the South Galatian hypothesis. The other view, which limits the application of the name Galatia to the Galatian district, the country
of the Asiatic Gauls, is known as the North Galatian hypothesis, and is held by the majority of critics. The South Galatian hypothesis was propounded as early as 1825
by Mynster (Introduction to the Galatian Epistle); was maintained by the French archaeologist Perrot (De Galatia Provinicia Romana, Paris, 1867), who was followed
by Renan (Paulus, 1869); and has been defended by Hausrath, Weiz, Zahn, Pfleiderer, Ramsay (The Church in the Roman Empire), and McGiffert (Apostolic Age).
See also an article by Emilie Grace Briggs, "The Date of the Epistle to the Galatians," in the New World, March, 1900, and J. Vernon Bartlett, The Apostolic Age.
Among the prominent advocates of the North Galatian hypothesis are Bishop Lightfoot (Commentary on Galatians), Lipsius (Hand-Commentar); Weiss and J q
(Introductions to the N.T.); Holsten (Evangelium des Paulus), Sch .(Theologische Litteraturzeitung, 1892, 1893, and Jahrbucher fur protestantische Theologie, 1892),
and Sieffert (Der Brief an die Galater, Meyer, 8 Aufl.)

39.Weizsacker.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 167 / 632
40.Galatians with Romans and the two Corinthian letters, were received as genuine and authentic by the Tubingen critics. Some sixteen years ago they were attacked
by a small coterie of critics, chiefly in Holland. Allard Pierson and S. A. Naber ascribed the Pauline Epistles to one Paulus Episcopus, a Christian ecclesiastic, who
and Sieffert (Der Brief an die Galater, Meyer, 8 Aufl.)

39.Weizsacker.

40.Galatians with Romans and the two Corinthian letters, were received as genuine and authentic by the Tubingen critics. Some sixteen years ago they were attacked
by a small coterie of critics, chiefly in Holland. Allard Pierson and S. A. Naber ascribed the Pauline Epistles to one Paulus Episcopus, a Christian ecclesiastic, who
appropriated large portions of certain reformed Jewish writings, and christianised them by means of changes and interpolations. A. D. Loman asserted that Christianity
was a messianic movement among the Jews; that Jesus had no existence, but was a purely mythical embodiment of a series of ideas and principles developed in the
second century. The four chief Epistles of Paul which contradict this hypothesis are spurious and legendary. Out of the anti-Judaic and universalistic Gnosis of the early
part of the second century, was developed a Paul-legend in the interest of a universalistic Christianity. Romans, Galatians, and Corinthians were all written in Paul's
name to recommend this Christianity. Theses views obtained no currency, and were repudiated by even the radical critics of Germany. Rudolph Steck of Bern
(1888.held that none of the four letters were the work of Paul, but were the product of a Pauline party of the second century. He revived the hypothesis of the
dependence of the Pauline writings on Seneca.

41.As, for example, Lightfoot on Philippians 3:11.

42.See Introduction to the Catholic Epistles, Volume 1, page 615 f., and J. B. Mayor, The Epistle of St. James, 36-61.

43.The reader who is curious about the matter may consult J.B. Mayor, The Epistle of St. James, chapter 1. He holds the Helvidian theory. Also J. B. Lightfoot, St.
Paul's Epistle to the Galatians, essay on "The Brethren of the Lord." He holds the Epiphanian theory.

44.For the expression oiJ dokou~ntev in Class., see Thucyd. 1:76; Eurip. Hec. 295; Troad. 609.

45.This explanation is adopted by Sieffert, Meyer, and Weizsacher. The expositors generally admit that no doubt on Paul's part is implied (so Winer, Alford, Lipsius,
Ellicott, Lightfoot), but mostly insist on the first sense of mh> pwv. The difficulty of reconciling these two positions, which is clearly recognized by Ellicott, is evaded by
referring tre>cw and edramon to the opinions of others. So Ellicott: "If others deemed Paul's past and present course fruitless, it really must, in that respect, have
amounted to a loss of past and present labor."

46.Others, as Meyer, Ellicott, Sieffert, take pote> as strengthening the indefinite sense of oJpoi~oi like the Latin cunque. "Whatever in the world they were." This sense
of pote> occurs in Class. but not in N.T. volume 6-7.

47.It is objected that this meaning is precluded by the middle voice, which requires us to render undertook. But the word in the middle voice is used in an active sense
(see Xen. Cyr. 8:5, 4). It may mean to lay upon another for one's own use or advantage (Xen. Anab. 2: 2, 4). So here. They imposed no obligations in their own
interest as Jewish Christians.

48.So Weizacker, wirksam war: and Lipsius, sich wirksam erwiesen hat.

49.See Pindar, Ol. 2:146, of Hector; Eurip. Iph. T. 50, 55, of the sons of a house. Hor. Carm. 1:35, 13, stantem columnam, of the public security and stability.
Chaucer, of the Frere, Prol. to Canterbury Tales, 214,

"Un-to his order he was a noble post."

Milton, Par. L. 2:302,

of Beelzebub:

"in his rising seemed A pillar of state."

See also Clement, ad Corinthians 5, and in N.T. 1 Timothy 3:15; Revelation 3:12.

50.Lightfoot says that, in patriarchal times, the outward gesture which confirmed an oath was different, and refers to Genesis 24:2. But this usage is referred to in only
one other place, Genesis 67:29 and nothing is certainly known as to the significance of the act. See the interesting note on Genesis 24:2 in Lange's Commentary.

51.See a striking passage in Arrian's Epictetus, 2:9.

52.See Thuc. iv. 18; 6:86; Hdt. ii. 15. Comp. the meaning to be taken for granted, Plato Symp. 198 D; Tim. 30 C.

53.Hdt. vii. 144; Thuc. ii. 64. Comp. Aesch. Agam. 961, to be in store.

54.Professor C. C. Everett, The Gospel of Paul, page 147. The reader will do well to study his interesting and suggestive discussion.

55.See International Commentary on Philippians and Philemon, Excursus on "Paul's Conception of Righteousness by Faith," page 123 ff.

56.As Lightfoot, Introduction to Commentary on Galatians, page 15.

57.So Aristot. Probl. 20,34. The derivation from ba>zw, ba>skw to speak or talk (Sieffert, Lightfoot, doubtfully, Thayer) is doubtful, as is also the connection with
Lat. fascinare to bewitch. Comp. Vulg. fascinavit vos. See Curtius, Greek Etymology, Transl. 531, and Prellwitz, Etymologisches Worterbuch der griechischen
Sprache, sub ba>skanov.

58.See Aristoph. Av. 450; Just. Mart. Apol. 2, 52; Plut. Camillus, 11. So, acc. to some, Jude 1:4 registered for condemnation. Comp. 1 Macc. x. 36, enrolled.

59.Many of the earlier interpreters, the hearing of the faith, i. e., the reception of the gospel; but the faith is not used in the Pauline epistles as = the gospel. Others, as
Lightfoot and Lipsius, hearing which comes of faith. But ajkoh is habitually used in N.T. in a passive sense (see on 1 Thessalonians 2:13), and the opposition is not
between doing and hearing, but between the law and faith.

60.In Hebrews 10:38mou~ after di>kaiov is retained by Tischendorf, Weiss, and Rev. T., and is bracketed by WH. Vulg. has justus autem meus.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 168 / 632
61.See Clement, Ad Corinthians 10, who enumerates the different forms of the promise to Abraham, citing Genesis 12:1-3; 13:14-16; and Genesis 15:5,6. See also
Genesis 15:18; 17:8; 22:16-18.
between doing and hearing, but between the law and faith.

60.In Hebrews 10:38mou~ after di>kaiov is retained by Tischendorf, Weiss, and Rev. T., and is bracketed by WH. Vulg. has justus autem meus.

61.See Clement, Ad Corinthians 10, who enumerates the different forms of the promise to Abraham, citing Genesis 12:1-3; 13:14-16; and Genesis 15:5,6. See also
Genesis 15:18; 17:8; 22:16-18.

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

63.The LXX of Exodus 12:40 which Paul is assumed to follow, says that the sojourn of Israel in Egypt and in the land of Canaan was 430 years, according to one
reading; but according to another, 435 years. Lightfoot says the 5 in the Vatican Ms. is erased, but Swete retains it in his edition of the LXX. The words in the land of
Canaan are not in the Hebrew. In Genesis 15:13 (comp. Acts 7:6.400 years are given.

64.See an interesting passage in Plato, Lysis, 207, 208.

65.Ellicott and Lightfoot deny this, and say that eni is the lengthened form of the adverbialised preposition ejn, with which esti must be supplied. But both retain in their
texts the accentuation esti, whereas the lengthened form of the preposition is ejni>. In 1 Corinthians 6:5 and often in Class. eni and ejn are found together, showing that
eni stands independently as a compound word. See Xen. Anab. 5:3, 11; Hdt. vii. 112; Plato, Phaedo, 77 E.

66.Hatch, Essays in Biblical Greek, page 73, thinks that it means the administrator of the city lands. hxa>a in papyri of the first and second centuries A. D. often
signifies record, document.

67.The living father, Meyer, Sieffert. Alford, Ellicott, Eadie, leave it undecided. The dead father, Lipsius, Lightfoot, with the majority of older interpreters.

68.See E. Y. Hincks, Journal of Bibl. Lit., Volume 15, 1896, page 183. Otto Everling, Die paulinesche Angelologie und Damonologie, page 65 ff. H. von Soden, on
Colossians 2:8 in the Hand-Commentar. A. Ritschl, Rechtfertigung und Versohnung, 3rd ed., ii., page 252. F. Spitta, Der zweite Brief des Petrus, etc., page 263 ff. E.
Kuhl, Meyer series, On Peter and Jude. T. K. Abbott, International Commentary, on Colossians 2:8.

69.See T. K. Abbott on Ephesians 1:23International Commentary, and comp. Lightfoot's detached note in Commentary on Colossians, page 323.

70.See International Commentary on Philippians and Philemon, page 83, and A. B. Bruce, The Humiliation of Christ, page 431. Also W. Beyschlag, Die Christologie
des Neuen Testaments, and Neutestamentliche Theologie, 2 Aufl., Volume ii., page 77 ff.

71.Dr. Plummer on Luke 1:3 is, I think, mistaken in explaining anwqen in Acts 26:5 as radicitus (thoroughly).

72.See Ewald, Antiquities of Israel (trans.), page 342 ff. Riehm, Handw. des Bib. Alterth., Art. "Monate." Schrader, Keilinschriften, 2nd ed. Wieseler, Chronologie.

73.See Weizsacker, Apostolische Zeitalter (trans.) 1:112. McGiffert, The Apostolic Age, page 177 ff. Ramsay, The Church in the Roman Empire, page 62 ff.

74.The reading, however, is doubtful. Tischendorf, Weiss, Tregelles, read te>kna, which Westcott and Hort give in margin.

75.Others: "Do ye not hear it as it is read in your worshipping assemblies?" The reading ajnaginw>skete read aloud, read publicly, is found in DFG, and is followed by
the Vulg., non legistis.

76.Paul's Conception of Christianity, page 68.

77.On allegorical interpretation in general see F. W. Farrar, History of Interpretation, Bampton, 1855. On the early training of Paul, Derenbourg, Histoire de la
Palestine d' apres les Thalmuds, chapters 21, 22.

78.See Lightfoot's excursus in Commentary on Galatians, page 190 ff.

79.Lipsius explains the verb from the usage of grammarians, as having letters of equal value, and says that it is an example of the Gematria of the rabbinical schools, one
of the methods of esoteric interpretation by which a numerical value was given to the letters of a word, and the word was connected with any other word the letters of
which had the same numerical value, as Mashiach Messiah, and nachash serpent.

80.Lightfoot says that sth>kw does not appear earlier than N.T. There are, however, three instances in LXX where it appears as a various reading: Exodus 14:13;
Judges 16:26; 1 Kings 8:11. In the two latter passages it is the reading of B, and is adopted by Swete. Lightfoot also says that it is found only in Paul, with one
exception, Mark 11:25. It occurs Mark 3:31; John 1:26. In John 8:44 and Revelation 11:4 there is a dispute between esthken and esthken. In both cases Westcott and
Hort adopt the former, and Tischendorf the latter.

81.Comp. elpida prosdoka~sqai, Demos. 1468, 13, and prosde>cwmai, Eurip. Alcest. 130: th, Titus 2:13. Also LXX, Isaiah 28:10; 2 Macc. vii. 14.

82.See Dr. William H. Thomson's admirable little volume, The Parables by the Lake.

83.So Lightfoot, Meyer, Ellicott, Eadie.

84.Deissman, Neue Bibelstudien, p. 26 ff., holds that the word does not originate in Biblical Greek. His remarks, however, are not conclusive.

85.See Professor Sanday's note on the history of ajga>ph, Commentary on Romans (International), p. 374.

86.Interpreters differ in the explanation of pro. Lightfoot, Ellicott, Eadie, Thayer, Alford, Weiss, say caught in the fault before he can escape. But this is an unasual
meaning of the verb, which is certainly not settled by Wisd. xvii. 17. Ellicott objects to the meaning given in the note, that, in that case, pro would seem to excuse,
whereas kai appears to point to an aggravation of the offense. If that be true, then, on Ellicott's explanation, the aggravation of the offense would appear to be in being
caught.

 Copyright
87.Quite    (c) 2005-2009,
         a number           Infobaseread
                   of high authorities Media Corp.
                                          ajnaplhrw>sete, future, ye shall fulfill.                                                                      Page 169 / 632
88.Blass, however (N.T. Gramm., p. 68, note), says that frenapa>thv appears in a papyrus of the second century B.C. He refers to Grenfell, An Alexandrian Erotic
Fragment, Oxford, 1896, p. 3. See also Sophocles, Greek Lexicon of the Roman and Byzantine Periods, sub frenapa>thv.
meaning of the verb, which is certainly not settled by Wisd. xvii. 17. Ellicott objects to the meaning given in the note, that, in that case, pro would seem to excuse,
whereas kai appears to point to an aggravation of the offense. If that be true, then, on Ellicott's explanation, the aggravation of the offense would appear to be in being
caught.

87.Quite a number of high authorities read ajnaplhrw>sete, future, ye shall fulfill.

88.Blass, however (N.T. Gramm., p. 68, note), says that frenapa>thv appears in a papyrus of the second century B.C. He refers to Grenfell, An Alexandrian Erotic
Fragment, Oxford, 1896, p. 3. See also Sophocles, Greek Lexicon of the Roman and Byzantine Periods, sub frenapa>thv.

89.Still, this does not always hold. We find ge>nnhma, di>wgma, qe>lhma, i[ama, kh>rugma, plh>rwma for ge>nnhsiv, di>wxiv, qe>lhsiv, i[asiv, kh>ruxiv, plh>rwsiv.

90.So many ancient interpreters, and Lightfoot, Ellicott, De Wette, Eadie, Alford.

91.For the history of the word see Westcott, Canon of the N.T., Appendix A.

92.All that can be said in favor of the reference to Spain, is said by Bp. Lightfoot, S. Clement of Rome, ad loc.

93.This is succinctly shown by Edwin Hatch, in his article "Pastoral Epistles," in the Encyclopaedia Britannica; and more in detail by von Soden, in his introduction to
the Pastorals in the Hand-Commentar. The most recent defence of the opposite view is by John Vernon Bartlett, The Apostolic Age, 1899.

94.Full lists of peculiarities of style and diction will be found in Holtzmann, Dic Pastoralbriefe, ch. 7.

95.See Pfeiderer, Urchristenthum, p. 801 ff., and Holtzmann, Die Pastoralbriefe, ch. 9.

96.See Ellicott.

97.It is difficult to determine the meaning decisively. The kindred verb kataste>llein means (a) to put in order or arrange. Ste>llein is to put or place, and kata probably
has its distributive sense, denoting succession, relation, or proportion of parts. (b) To let down or lower, kata having its primary sense of down. (c) Metaphorical,
derived from the preceding, to check or repress. Thus Acts 19:25, 36. See also 2 Macc. iv. 31; 3 Macc. vi. 1. Hence oJ katestalme>nov the man of calm or sedate
character (Diod. i. 76; Arrian, Epict. iii. 23, 16). From these data two possible meanings are drawn: (1. dress, attire. So Hesychius (peribolh> garment) and Suidas
(stolh raiment). It is used in Isaiah 61:3 as the translation of matsateh, covering, wrapping. The root ath, in every case, points to veiling. Plutarch (Pericles, 5. has
katastolh arrangement of dress; and Josephus, B. J. 2:8, 4, katastolhmatov disposition and equipment of body, which phrase is explained by the following reference to
details of dress. It must be admitted, however, that, with the exception of Isaiah 61:3 there is no instance of the absolute use of katastolh in the sense of dress. The
meaning in Plutarch is clearly arrangement, and in Josephus, sch~ma may be rendered dress, while katastolh probably means the general arrangement of the person. It
is equite possible that from the use of katastolh in these connections, it may have come to mean dress by itself. A possiblc analogy is suggested by the English attire,
from the old French atirier or atirer, to arrange, equip, decit., dress, cognate with Provencal atierar(a tire), to bring into row or order. The sense of adjusting or
regulating runs into that of adorning. The context here, which refers to details of apparel, the fact that both Paul and Peter specifically deal with the subject of female
attire, the clear usage in Isaiah, the association of katastolh with dress, and the definitions of the old lexi. cographers, all seem to point to the meaning apparel So
Holtzmann, Huther, and Weiss.

98.Ammonius the Grammarian, fourth century. He wrote a work On the Differences of Words of Like Signification, which was appended to many of the older
lexicons.

99.The different uses of aijdw>v in Homer are discussed in a very interesting way in Gladstone's Homer and the Homeric Age, Vol. II., p. 431 ff. The best discussion
of the word is by Schmidt, Synonymik der griechischen Sprache, VoL III., .

100.The other rendering proposed is to retain the parenthesis, and connect dij ergwn ajgaqw~n through good works with kosmei~n adorn. Thus it will read. "Adorn
themselves with good works. The objection to this is that kosmei~n is previously construed with ejn ("in modest apparel, not in braided hair, gold, pearls, etc."), and we
should therefore expect ejn instead of dij with good works. Further, it would be unsuitable to describe good works as an ornament when he is speaking of the
demeanor of women in church assemblies

101.See Introduction, and Excursus on "Bishops and Deacons" in International Commentary on Philippians and Philemone

102.The reference to second marriages here is held by Holtzmann, Ellicott, von Soden, Wace, and Pfleiderer. Huther and Farrar take it as simply opposed to an
immoral life, especially concubinage.

103.See Dr. Sanday, Expositor, 3rd ser., v., 98, and Reville, Les Origines de l' Episcopat, p. 153 f.

104.Holtzmann and Huther add 1 Peter 4:11; but Huther says that it is not to be limited to the official ministry of the Deacon. It may fairly be taken in the general sense
of serve. So von Soden.

105.The reading ta>cion or tacei~on more quickly, is preferred by Tischendorf and Weiss. The comparative would signify sooner than these instructions presuppose.

106.Holtzmann makes an ingenious plea for apposition with qeou~ God, though he does not decisively adopt it. Others explain as beginning the following clause, thus:
"A pillar and stay of the truth, and confessedly great, is the mystery of godliness." This is quite inadmissible, as is the reference of the words to Timothy.

107.Dr. Briggs, Messiah of the Apostles, p. 229, thinks that the whole church is conceived as a pillar uplifting a platform or basis (eJdrai>wma) on which the truth
rests. Besides being contrary to the true sense of eJdrai>wma, this explanation compels a very awkward metaphor

108.Those who are interested is the details of the controversy over this reading, may consult S. P. Tregelles, An Account of the Printed Text of the Greek New
Testament, p. 165; and F. H. A. Scrivener, lntroduction to the Criticism of the New Testament, ith ed. Vol. II. 4th ed 390-395.

109.See J. B. Lightfoot, S. Clement of Rome, Vol. II., p. 406 ff.

110.This explanation destroys the chronological order, since the appearing to angels, the preaching among the nations, and the being believed on in the world, followed
the ascension. But I am not sure that the preservation of the chronological order is absolutely essential, or that it might not have been violated in the credal hymn. The
fact of the formal use of ajnalamba>nein by Luke to describe the ascension seems to me to be significant, especially in view of the numerous and striking affinities of
vocabulary
 Copyright in(c)Luke, Acts, and
                 2005-2009,      the Pastorals.
                              Infobase  MediaBesides,
                                                Corp. there is absolutely nothing else to which the word can naturally be referred here. The explanationPage  to which
                                                                                                                                                                 170 /von
                                                                                                                                                                        632
Soden inclines, that Christ was as taken up in glory by Christians, either in the ascription of glory to him or in the glory thereby imparted to men, seems most unnatural
and forced.
110.This explanation destroys the chronological order, since the appearing to angels, the preaching among the nations, and the being believed on in the world, followed
the ascension. But I am not sure that the preservation of the chronological order is absolutely essential, or that it might not have been violated in the credal hymn. The
fact of the formal use of ajnalamba>nein by Luke to describe the ascension seems to me to be significant, especially in view of the numerous and striking affinities of
vocabulary in Luke, Acts, and the Pastorals. Besides, there is absolutely nothing else to which the word can naturally be referred here. The explanation to which von
Soden inclines, that Christ was as taken up in glory by Christians, either in the ascription of glory to him or in the glory thereby imparted to men, seems most unnatural
and forced.

111.Holtzmann, von Soden, Weiss, and Ellicott, instead of ajgwnizo>meqa we strive, read ojneidizo>meqa we suffer reproach.

112.After carefully studying Holtzmann's elaborate attempt to prove that ca>risma means office conferred by ordination, I am unable to see in it anything but a most
ingenius piece of special pleading. There is absolutely no instance of the use of the word in that sense. The meaning given above is confirmed by Paul's usage as well as
by that of Justin Martyr, Clement of Alexandria, Tertallian, Origen, and Eusebius. '_En soi in thee cannot be wrenched into thy by references to 2 Timothy 1:5 and
Matthew 6:23. "The office that is in thee" is quite inadmissible.

113.Holtzmann says that this passage in Acts is the basis of the ordinations picture presented here.

114.Eyh. ii; Magnes. ii, xiii; Tratt. ii, vii; Philad. iv, v, vii; Smyrn. viii, xii.

115.The view that the original Christian polity was drawn from that of the Synagogne was maintained by Rothe, Baur, Lightfoot, Hatch, and others. The development
of the view given above is largely due to Schurer, Geschichte des jiidischen Volkes im Zeitaltur Jesu Christi, 2 Aufl., Bd. II. English trans. A History of the Jewish
People in the Time of Jesus Christ, 2nd divis., Vol. II., p. 56 ff. Also, Gemeindeverfassung der Juden in Rom in der Kaiserzeit.

116.For a more detailed examination of this subject I must refer the reader to my Excursus on is Bisbops and Deacons " in the International Commentary on Philippians
and Philemon.

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

118.So Holtzmann, who finds in it a trace o "the Mothers of the Synagogue" in the synagogues of the Jewish dispersion. See Pastoralbriefe, p. 241.

119.See Ignatius, Ep. to Polycarp, IV. nolyearp, Ep. to Philippians, Vl.

120.On the enrollment of virgins in this order see Lightfoot, Ignatius. Vol. II., p. 322 ff. (2nd ed.).

121.Weizacker has it: wenn sie trotz Christus in Begierde fallen.

122.Holtzmann adds Mark 10:12 after the reading of T. R. gamhqh~| allw| be married to another. But the correct reading there is gamh>sh| allon have married another.

123.The construction is awkward at best. The most common explanation is to make ajrgai idle depend upon manqa>nousin they learn, understanding ei+nai to be. they
learn to be idle. Others take perierco>menai with, manqa>nousin; they learn to go about, which is not Greek. von Soden makes taonta what they ought not the object
of both, manqa>nousin and lalou~sai speaking, which is clearly inadmissible.

124.Variously explained, of ordination; of reception into the communion of the church; of the reception of heretics who, having been excluded from one congregation'
should present themselves to another as candidates for membership.

125.A temporal meaning is sometimes claimed for Hebrews 7:18 (so Holtzmann), but without sufficient reason. The commandment there is represented as an
introduction to a greater and final ordinance.

126.So Weizsacker: sich des Wohlthuns befieissigen Similarly, Holtzmann, von Soden, and Huther.

127.The A.V. perverse disputings grew out of the reading of T. R. paradiatribai in which para was taken in the sense of neglect or violation. Some of the Greek Fathers
supposed that the word involved the idea of moral or mental contagion, and illustrated it by mangy sheep, which communicate disease by rubbing against each other. It
is suggestive that diatribh> a wearing away or waste of time gradually passed into the meaning of argument. Diatribe, from the sense of disputation, passed into that of
invective or philippic.

128.See Hegesippus in Eusebius, H. E. iii. 20, 32, and the Epistle of the churches of Vienne and Lyons to the churches of Asia and Phrygia, Eusebius, H. E. v:1.

129.See W. M. Ramsay, The Church in the Roman Empire before A.D. 170, and the monograph of E. G. Hardy, Christianity and the Roman Government, the best
treatise on the subject in English.

130.Where Westcott and Hort read carajoy; Tischendorf and Weiss ca>rin thanks.

131.As dij h{n aijti>an quam ob rem (2 Timothy. 1:6, 12Titus 1:13): o{n tro>pon qemadmodum (2 Timothy. 3:8): oi[ouv quales (2 Timothy. 3:11). Little or nothing
can be inferred from these instances as to the composition of these Epistles at Rome.

132.Others with I have remembrance; but without ceasing would make it superfluous. Comp. 1 Thessalonians 3:10.

133.According to Hofmann, they are epistolary tears (!) - a letter of Timothy to Paul, expressing his distress at the apostle's imprisonment, and, therefore, an occasion
of thanksgiving to Paul.

134.The A.V. follows T. R. dw|>h; (the Lord) give.

135Others connect With what follows: I endure - on this account, namely, that the elect may obtain salvation. For the elects' sake is not against this connection, since
God's election does not do away with the faithful efforts of his servants.

136.Others
 Copyright refer faithful is the
           (c) 2005-2009,        saying to
                               Infobase    what Corp.
                                         Media  follows, and render ga namely.                                                                          Page 171 / 632
137.In 'armon palace, fortress, citadel, hall, is rendered by qemeli>a See Hosea. 8:14; Amos 1:4, 7, 10, 12, 14; Jeremiah. 6:6; Isaiah 25:2.
135Others connect With what follows: I endure - on this account, namely, that the elect may obtain salvation. For the elects' sake is not against this connection, since
God's election does not do away with the faithful efforts of his servants.

136.Others refer faithful is the saying to what follows, and render ga namely.

137.In 'armon palace, fortress, citadel, hall, is rendered by qemeli>a See Hosea. 8:14; Amos 1:4, 7, 10, 12, 14; Jeremiah. 6:6; Isaiah 25:2.

138.As in the Westminster Confession, where this passage is cited as a prooftext of the dogma that those "angels and men" who are "predestined and foreordained" to
everlasting life or death, "are particularly and unchangeable designed: and their number is so certain and definite that it cannot be either increased or diminished."
Chapter iii., Sect. 4.

139.Some, as A.V., make both aujtou~ and ejkei>nou refer to the devil. Others explain: " having been taken captive by him (the servant of God) to do his (God's) will.
" Others again, " having been taken captive by him (God) to do his (God's) will"

140.So Aeschylus, Agam. 1235, of Clytaemnestra, ajspondo>n t ajraloiv pne>ousan "breathing an implacable curse against her friends."

141.Holtzmann, on Titus 3:3 has, an apt comment: "Im Dienste eines bunten Getriebes von Begierden." Weizacker: "Von allerlei Begierden umgetrieben."

142.Joseph. Ant. Proem. 3, 4; 10:10, 4. Philo, Vit. Mos. 3, 39; De Praem. et Poen. & 14; Leg. ad Gai. & 29.

143.The few passages which are cited in favor of the use of grafh for Scripture as a whole, as John 2:22; 17:12; Galatians 3:22 are not decisive. They can all be
assigned, with much appearance of probability, to definite Old Testaments passages.

144.Weizsacker's sich herzieht is feeble. Better von Soden, sich aufsammeln; or Bahsen, in Masse herbei schaffen; or Hofmann, hinzuhaufen.

145.The word appears in different forms. T. R. failo>nhv. Also felw>nhv, failw>nhv.

146.A Greek sophist of Bithynia in the second half of the third century, author of a selection of Attic verbs and nouns excluding all but the best Attic forms, and
arranged alphabetically.

147.On the bu>blov see Hdt. ii. 92, and Rawlinson's notes in his Translation.

148.Much curious and useful information on the subject of ancient bookmaking is contained in The odor Birt's Das antike Buchwesen in seinem Verhaltniss zur
Littcratur, Berlin, 1882.

149.Not with pi>stin, nor ejpi>gnwsin, nor ajlhqei>av, neither of which rest upon hope; nor with th~v kat' eujse>beian, which is a defining clause complete in itself.

150.Readers of Goethen will recall his " Festspiel," Des Epimenides Erwachen Werke, Bd. 18.

151.In accordance with this view von Soden renders priesterlich. The A.V., better than the Rev. reverent, which is colorless.

152.A.V. follows the T. R. oijkourou>v. Even with this reading the rendering is not accurate. The meaning is not stayers at home, but keepers or guardians of the
household.

153.Some interesting remarks on the use of ajgaqo>v by Homer may be found in Gladstone's Homer and the Homeric Age, 2:419 ff.

154.See Aristoph. Vesp. 949: Plato, Euthyphro, 3 D; Protag. 312 A: Zen. Cyrop. ii. i. 22; vii. i. 39. Deissmann cites one instance in an inscription at Carpathus,
second century B.C., ajne>gklhton aujtoschtai show himself blameless; and another from Mylasa in Caria, first century B. C., crh>simon eJautoschtai may show himself
useful.

155.For one person are urged:

1.That the two appellations qeo and swth>r are included under a single article.

2.That swth>r With hJmw~n, where there are two appellatives, has the article in every case, except 1 Timothy 1:1; and that therefore its omission here indicates that it
is taken with qeou~ under the regimen of tou~.

3.That o{v in verse 14 is singular and refers to Christ, indicating that only one person is spoken of in verse 13.

4.The analogy of 2 Peter 1:1, 11; 3:18.

5.The declarations concerning Christ in Colossians 1:15; 2 Thessalonians 1:7, 1 Peter 4:13; Colossians 2:9.

For two persons are urged:

1.The fact that qeo is never found connected directly with x~v Cristo as an attribute.

2.The frequency with which God and Christ are presented in the N.T. as distinct from each other, as having a common relation to men in the economy of grace, makes
it probable that the same kind of union is intended here, and not a presentation of Christ as God.

3.The evident reference of qeou~ in verse 11 to God the Father.

4.The analogy of 2 Thessalonians 1:12.

156.The attempts to resolve the meaning into practice are mostly suspicious Of the four examples cited by Alford, two at least, Thucyd. 8:76, and Soph. Elect. 980,
have clearly the sense of taking the lead. When Plutarch says of Aspasia ouj kosmi>ou proestw~sa ejrgasi>av, he means that she superintended an unseemly
employment;
 Copyright (c)she was at the Infobase
                2005-2009,   head of anMedia
                                         establishment.
                                               Corp. Notwithstanding all criticisms to the contrary, the Vulgate was on the right track, bonis operibus
                                                                                                                                                   Page praeesse.
                                                                                                                                                           172 / 632
157.So Pfleiderer, von Soden, Julicher, Weizsacker, McGiffert.
4.The analogy of 2 Thessalonians 1:12.

156.The attempts to resolve the meaning into practice are mostly suspicious Of the four examples cited by Alford, two at least, Thucyd. 8:76, and Soph. Elect. 980,
have clearly the sense of taking the lead. When Plutarch says of Aspasia ouj kosmi>ou proestw~sa ejrgasi>av, he means that she superintended an unseemly
employment; she was at the head of an establishment. Notwithstanding all criticisms to the contrary, the Vulgate was on the right track, bonis operibus praeesse.

157.So Pfleiderer, von Soden, Julicher, Weizsacker, McGiffert.

158.See Lightfoot's Clement of Rome, Vol. 1, p. 59 ff. VOL. IV. - 24.

159.This temple was founded B.C. 180-145 by Onias, one of the high-priestly family. The building was a deserted temple of Pasht, the cat-goddess. A description is
given by Josephus B. J. 7. 10, 3; Cont. Ap. 2. 2.

160.An able defense of the Roman hypothesis may be found in Rqq, Les Origines de l'Episcopat. While these sheets are going through the press, I have received the
first number of Preuschen's Zeitschrift f die neutest. Wissenschaft und die Kunde des Urchristenthums, containing Harnack's ingenious paper, Probabilia die Adresse
una den Verfasser des Hebrv. He holds that the epistle was addressed to a Christian community - a house-church in Rome: that it was written by Aquila and Prisca,
principally by the latter, and that, so far from being addressed especially to Hebrew Christians, it entirely ignores the difference between Hebrews and Gentiles.

161.The results of even this attempt vary considerably. Bleek, 68-69: L>*s, 65-67: Riehm, 64-66: Ebrard, end of 62: DeWette, 63-67: Tholuck and Wieseler, about
64: Alford, 68-70: Salmon, before 63: Westcott, 64-67: Jq, not before 70: Weiss, near 67: Harnack, 65-95: McGiffert, 81-96. One of the fairest and ablest
discussions is by Harnack, Chronologie der altchristlichen Litteratur. Jq's discussions, in his Einleitung in das Neue Testament, will also repay study.

162.Although critics are not unanimous on this point. It is disputed by Tholuck, Riehm, and Wieseler, and Weiss is evidently inclined to agree with them.

163.A valuable discussion of the object is that of Riehm, Lehrbegriff des Hebraerbriefs, 27.

164.Lightfoot, on Colossians 1:16.

165.See De Concupisc. 11: De Opif. Mund. 51: De Plant. No. 12.

166.Effulgence is the rendering of the Greek fathers and of the majority of modern interpreters. The few instances of the word elsewhere give little help toward a
decision, since in most if not all of them the meaning is disputed. The reader will do well to consult Theodoret on this passage; Athanasius, Contra Arianos, Orat. 2;
Origen on John 32:18 and Hom. on Jeremiah 9:4, Chrysostom. Hom. ii. 2. See also Riehm, Lehrbegriff des Hebraerbriefes, 278 300, 408, 412.

167.The A.V. follows the T R di' eJautou~, which is a gloss.

168.Opinions differ as to the sense in which this expression is applied to the Messiah. Origen, Athanasius, L>*s, Alford, Bleek, the eternal generation of the Son:
Chrysostom, Theodoret, Eusebius, Gregory of Nyssa, the generation of the Son in time: De Wette, the manifestation of Jesus to men as the Son of God: von Soden,
the establishment of the Son as heir in the world to come. The reference to the resurrection is held by Delitzsch, Westcott, Weiss, Calvin. According to these different
explanations, sh>meron today will signify eternity, the time of the incarnation, the time of the first prophetic announcement of Christ as Son, the time of the ascension.

169.Bleek, Ebrard, L>*s, Toy, rend. "who maketh winds his messengers and flames of fire his servants." This is defended on the ground of the previous "who maketh
clouds his chariots." But in the Hebrew the order of our passage is transposed; and according to this rendering there would be no allusion to angels.

170.This is the reading of the LXX, and is followed by Tischendorf and Weiss. Westcott and Hort bracket tou aijw~nov.

171.On this subject see T. K. Abbott, International Commentary on Colossians 2:8 and compare Lightfoot, Commentary on Colossians, ad loc. Also von Soden ad
loc. in Hand-Commentar on Colossians; Professor Hincks in Journal of Biblical Literature, Vol. xv., 1896; Otto Everling, Die paulinische Angelologie und
Daemonologie, p. 65 ff.

172.Schmidt, Art. "Stand doppelter Christi," Herzog, Real Encyc.

173.Findlay, Expositor, 3rd ser. ix. 229, calls attention to the fact that hjlattwme>non and ejstefanwme>non are in the same tense and grammatical form, indicating
contemporary rather than successive states. For ca>riti qeou~ by the grace of God, some texts read cwri>v qeou~ apart from God. So Weiss. On this reading
interpretations differ, as, apart from divinity: forsaken by God: for all, God only excepted (!).

174.For the construction see Moulton's Winer, p. 402; and for similar instances, Luke 1:74; Acts 11:12; 15:22; 25:27.

175.The Vulgate has "qui multos filios in gloriam adduxerat." For the construction see Burton, New Testament Moods and Tenses, .

176.Professor Toy, Quotations in the New Testament.

177.I desire to acknowledge my obligation in the notes on this passage to the very suggestive series of articles by Dr. W. Robertson Smith on "Christ and the Angels,"
Expositor, 2nd ser. Vols., ii., 3.

178.Dr. W. Robertson Smith objects that Jesus was in all points tempted like as we are (Hebrews 4:15), and that not every temptation arises out of the painful
experiences of life. But the great point is that Christ is able to succor the tempted because he has himself experienced temptation. The peculiar nature of his temptation,
and the points of its correspondence with ours, are not in question. One point is selected out of the whole range of possible causes of temptation, and that the most
prominent and obvious point - suffering.

179.Some Interesting data and remarks on the use of "I," "we" and "you" in the Epistle may be found in Harnack's article, "Probabilia ber die Adresse und den
Verfasser des Hebr," in Preuschen's Zeitschrift f die neutestamentliche Wissenschaft und die Kunde des Urchristenthums, Heft i. v. 24.

180.The older expositors regarded oJ qeoas predicate, and oJ pa>nta kataskeua>sav as designating Christ; and explained, "now he that founded all things (Christ)
must be God," thus using the passage as a proof of Christ's deity. But this would be entirely irrelevant. The writer is not trying to show that Christ was greater than
Moses because he was God, but because of his fidelity as a son instead of as a servant. This is the point which he goes on to elaborate.

181.Comp.   tou~
 Copyright (c)   u[datov loidori>av
               2005-2009,   InfobaseNumbers   20:24 and u[dwr jAntilogi>av Numbers 20:13; 27:14; Deuteronomy 32:51; 33:8; Psalms 80:7; 105:32.
                                     Media Corp.                                                                                         Page  The173
                                                                                                                                                   LXX/ 632
                                                                                                                                                        has
preserved the proper names only in Ezekiel 47:19 Marimwand 48:28, barimw.

182.There is a difference of reading: sunkekerasme>nouv and sunkekerasme>nov. According to the former, the participle agrees with ejkei>vouv them: "the word did
180.The older expositors regarded oJ qeoas predicate, and oJ pa>nta kataskeua>sav as designating Christ; and explained, "now he that founded all things (Christ)
must be God," thus using the passage as a proof of Christ's deity. But this would be entirely irrelevant. The writer is not trying to show that Christ was greater than
Moses because he was God, but because of his fidelity as a son instead of as a servant. This is the point which he goes on to elaborate.

181.Comp. tou~ u[datov loidori>av Numbers 20:24 and u[dwr jAntilogi>av Numbers 20:13; 27:14; Deuteronomy 32:51; 33:8; Psalms 80:7; 105:32. The LXX has
preserved the proper names only in Ezekiel 47:19 Marimwand 48:28, barimw.

182.There is a difference of reading: sunkekerasme>nouv and sunkekerasme>nov. According to the former, the participle agrees with ejkei>vouv them: "the word did
not profit them, (they) not having been united, etc.," or, "since they were not united." According to the latter, the participle agrees with oJ lo>gov the word: "the word
not haring been united, etc." I prefer the second reading, although the external authority for the other is stronger. So Tischendorf and Weiss. Westcott and Hort read
sunkekerasme>nouv, but suspect a primitive corruption. Westcott, however, adopts the other in his commentary.

183.Not as Ebrard and Alford, he that entered, referring to Christ, and contrasted with Joshua Jesus is not mentioned in the entire passage, 3:7-4:9.

184.As Delitzach, whose note on this passage is one of the curiosities of exegesis, and a specimen of literalism run mad.

185.Not as L>*s, Alford, Bleek, Calvin, De Wette, toward whom a relation exists for us, on which Weiss correctly remarks that this sense of lo>gov is unbiblical.

186.Though some, as Meyer and Ellicott, insist on the transitive sense - introduction.

187.In his volume on Hebrews (1899.Professor Bruce abandons the view held by him in his Humiliation of Christ, p. 30, that, in the use of the sacrificial expression
prosene>gkav. the writer conceived Christ's prayer in Gethsemane as a sacrificial offering, and found in it a parallel with the offering which the Levitical high priest
presented for himself; a view which must be regarded as fanciful. See Weiss ad loc.

188.The rendering he was heard (and so delivered) from his fear (that which he feared) is untenable because eujla>beia cannot mean the object of fear. The rendering
he was heard by him who was his fear is absurd.

189.Schmidt, Synon., says it is best represented by the German n ato dawdle.

190.An interesting discussion of the sword may be found in Lightfoot's Essays on Supernatural Religion, p. 172 ff.

191.Surely not, as L>*s, the gospel message as centering in the doctrine of justification by faith, which would be dragged in by the ears.

192.There is a difference of reading:didach, Westcott and Hort, Weiss:didach~v, Tischendorf, Rev. T. If the latter, the arrangement may be

(a)two distinct genitives, of teaching, of baptisms:

(b)didach~v dependent onbaptismw~n, baptisms accompanied with teaching:

(c)didach~v governing baptismw~n, teaching of baptisms.

(a)is not in accord with the structure of what precedes and follows, since all the particulars of the foundation are designated by double expressions:

(b)is unusual and difficult to explain with the plural baptismw~n, since baptism with teaching would mean Christian baptism, and, baptismw~n is not limited to Christian
baptism:

(c)is preferable if didach~v is to be read.

193.See a good note by Alford, Commentary ad loc.

194.The number and variety of explanations of the heavenly gift are bewildering: the Lord's Supper; regeneration in general, as distinguished from the special
communication of the Spirit in baptism; persuasion of eternal life; righteousness; forgiveness of sins; peace which results from forgiveness; faith; the gospel; the heavenly
light which produces the enlightenment; the abundant grace of Christianity.

195.Principal Edwards, Expositor's Bible, explains, "they cannot be renewed after falling away if they persist in crucifying." Surely nothing could be farther from the
writer's meaning. Some of the older commentators, referring renew them to baptism, take crucify and put to an open shame as explanatory of ajnakainezein, thus: to
renew them to repentance which would be a recrucifying. They refer to Paul's declaration, Romans 6:3 that in baptism is signified the crucifixion of the old man with
Christ. If baptism were repeated, Christ would be recrucified. But Christ is not crucified in baptism; only the old man.

196.The reference to Sodom and Gomorrah (L>*s, Bleek) is forced, and perhaps equally so that of Westcott to volcanic fires. There is no thought of, purification by
fire, which would be foreign to the subject.

197.Bleek holds that the form eij mh>n arose from a confusion of the Hebraistic eij mh> (comp. Heb., 'im ) and the Greek h+ mh>n. Thayer (Lex.) says this must be
the explanation unless eij came by itacism from h+. So Winer-Schmiedel, N.T. Gramm. 5, 15. Deissmann, however (Neue Bibelstudien, Pt. ii., p. 33 ff.), gives
instances of ei+ (eij?) mh>n from papyri before Christ, a hundred years older than this epistle, and from the same country in which the LXX was prepared. See also
Blass, N.T. Gramm. Ss. 9, 60, 254.

198.L >*stakes katafugo>ntev absolutely, and makes krath~sai th~v prok. ejlp. depend on parak. ejc. that we who have fled for refuge might have strong consolation
to lay hold, etc.

199.Two other arrangements are proposed:

(a)ajsfalh~, bebai>an, eijserxome>nhn with ejlpi>da understood: hope, sure, steadfast, entering, etc.

(b)ajsfalh~ and Bebai>an with agkuran, and eijserc. with ejlp. a hope which enters, etc. (and which is) an anchor sure and steadfast.

200.Ep. ad Evangelium, 7. Stanley thinks that the meeting of Abraham and Melchisedec was at Gerizim. Ewald at a point north of Jerusalem.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 174 / 632
201.See Westcott's note.

202.All explanations must be rejected which seek to modify the sense of kaq' hJme>ran, as "on each day of atonement"; or "very often"; or "as the high priest daily
(b)ajsfalh~ and Bebai>an with agkuran, and eijserc. with ejlp. a hope which enters, etc. (and which is) an anchor sure and steadfast.

200.Ep. ad Evangelium, 7. Stanley thinks that the meeting of Abraham and Melchisedec was at Gerizim. Ewald at a point north of Jerusalem.

201.See Westcott's note.

202.All explanations must be rejected which seek to modify the sense of kaq' hJme>ran, as "on each day of atonement"; or "very often"; or "as the high priest daily
feels the need." It is urged by some (as Menegoz) that the high priest took part in the daily sacrifices; but if such participation took place it was only occasional. Bleek
thinks that the ceremonies of the great Day of Atonement were throughout before the writer's mind as the archetypal features of the high priest's ministry, and that these
were in some sort reproduced in the daily sacrifices.

203.Westcott suggests "heavenly order." L >*ssupplies aJgi>wn sanctuary.

204.Westcott and Hort and Tischendorf read aujtou. Weiss and Rev. T. retain the T.R. aujtoi~v. If the latter, the more probable construction is with he saith: "he saith
to them," taking memfo>menov absolutely. If aujtou, the pronoun will be governed by memfo>menov, "blaming them."

205.Codex A, LXX, has ton his brother, and for ton in the following clause, toon his neighbor.

206.kaiT. R.

207.The rendering well-ordered, seemly, is contrary to usage. Kosmiko>v has three meanings relating to the universe; of the world; worldly, with an ethical sense -
having the character of the sinful world. The word for seemly is ko>smiov, 1 Timothy 2:9; 3;2.

208.Philo, Quis Rer. Divin., Mangey's ed., p. 504 De Vita Mos. Mangey p. 668. Joseph B. J. 5. 5, 5; Ant. 3:6, 8.

209.Professor Bruce's remarks on this point are worth reading: The Epistle to the Hebrews, p. 310 ff.

210.By some interpreters diais explained as local, passing through, and th~v mei>zonovskhnh~v is construed with eijsh~lqen, ver. 12. Thus: "Christ having appeared as
a high priest of the good things accomplished, entered into the holiest, passing through the greater and more perfect tabernacle." That is, as the Levitical high priest had
to pass through the holy place in order to reach the holy of holies, so Christ passed through a holy place greater and more perfect than that of the ancient tabernacle, in
order to reach the heavenly sanctuary. All kinds of explanations are given of this intermediate holy place; as, the lower spaces of the heavens: Christ's human nature: his
holy life: the church on earth: the world, etc. It is to be said that this local sense of diaemphasizes a subordinate point, of which nothing is made in the epistle; which is
not even stated. In other words, nothing in the epistle is made to turn on the fact of the high priest's passing through one place in order to reach another. The emphatic
point is Christ's entering the heavenly sanctuary. His passing through the heavens (ch. 4:14.or through anything else, is a mere incident having no typical significance. The
construction advocated by Rendall, Epistle to the Hebrews, should be noticed: "High priest of good things which came through the greater and more perfect
tabernacle." But not the greater tabernacle, but Christ is everywhere represented as the agent of the good things of the new dispensation. The new sanctuary which
Christ must have as high priest is an accompaniment of his position and ministry.

211.See Deissmann Neue Bibelstudien, Pt. 2, p. 43. He gives one specimen, 93 or 91 B.C.

212.As Bleek, Alford, L>*s, Dwight. De Wette, Weiss, Briggs, Bruce, Rev. Vers., Lightfoot (on Galatians 3:15), Thayer (Lex.), Edwards. Weizs and von Soden both
render Stiftung "foundation"; a basis, formally established, on which certain benefits are insured to those who accept it. Such a basis might be of the nature either of a
covenant or a testament. Bruce includes both under the word. Vaughan renders "arrangement," whether of relations (covenant) or of possessions (testament).

213.Those who are curious about the matter will find it discussed in Riehm's Handworterbuch des biblischen Alterthums, and in the article in Hastings's Dictionary of
the Bible, by Dr. George E. Post of Beyrout, than whom there is no more competent authority.

214.Dr. Briggs, Messiah of the Apostles, p. 266.

215.See also Riehm, Lehrbegriff des Hebr, p. 542.

216.If the question of the retrospective value of Christ's sacrifice is raised here, some light is thrown upon it by the expression "through his eternal spirit," ver. 14. An
eternal spirit is independent of time, and acts performed under its inspiration are valid for all time. Christ offered himself in spirit before the foundation of the world. Was
not the act of his eternal spirit the core of the whole preparatory system of sacrifice? What I take to be the correct interpretation of Romans 3:25 as given in the notes
on that passage, agrees with this.

217.Others take kat' ejniautowith the whole clause, tai~v aujtai~vprosfe>rousin, and eijv towith teleiw~sai: thus: "with the same sacrifices which they offer year by year
make perfect forever" (Westcott and von Boden). Others, kat' ejniautowith all that follows to telew~sai (Alford, Ebrard, Delitzsch). Others, kat' ejniautowith tai~v
aujtai~v, and eijv towithprosfe>rousin: "with the same sacrifices every year which they offer continually" (L>*s).

218.Westcott takes ejfa>pax with the entire sentence: Alford with offering. It is true that the writer insists on the offering of Christ being "once for all" (Hebrews 7:27;
9:12, 26, 28; 10:12, 14), but here this connection would seem to require the articleth~v ejfa>pax.

219.Others construe with sat down. So L>*s, Bleek, De Wette.

220.The derivation from probefore and sfa>zein to slay is more than suspicious.

221.The distinction sometimes asserted between timwri>a retribution, and ko>lasiv chastisement for the amendment of the subject, does not hold in N.T. Neither
ko>lasiv nor kola>zein convey any sense of chastisement. See Acts 4:21; 2 Peter 2:9; Matthew 2546; 1 John 4:18; nor is there a trace of this meaning of either noun or
verb in LXX. See Trench, New Testament Synonyms, 7, and Schmidt, Synonymik, , 1, 3. The prevailing sense of ko>lasiv in Class. is a check applied to prevent
excess.

222.It is sometimes claimed that uJpa>rxein as distinguished from ei+nai implies a reference to an antecedent condition. That is true in some instances, but the reference
is not inherent in the verb; since sometimes there is implied a reference to a future condition, and sometimes the verb is used simply in the sense of ei+nai to be
absolutely.

223.Others, as Alford and L>*s, adopt the reading eJautoi~v for yourselves. Westcott, and Rev. marg., reading eJautou, render it as the object ecein, "knowing that
 Copyright
ye         (c) 2005-2009,
   had yourselves            Infobase
                  for a better         Media
                               possession,"   Corp.
                                            and referring to Luke 21:19. According to this the sense is, "your true selves remained untouched. YouPage    175out
                                                                                                                                                   saved them / 632
                                                                                                                                                                 of
the wreck of your possessions." This is foreign to the tone of the epistle, and must be regarded as artificial.
absolutely.

223.Others, as Alford and L>*s, adopt the reading eJautoi~v for yourselves. Westcott, and Rev. marg., reading eJautou, render it as the object ecein, "knowing that
ye had yourselves for a better possession," and referring to Luke 21:19. According to this the sense is, "your true selves remained untouched. You saved them out of
the wreck of your possessions." This is foreign to the tone of the epistle, and must be regarded as artificial.

224.The Hebrew reads, "the just shall live by his constancy." LXX, "the just shall live by my faith," or (God. A) "my just one shall live by faith." Mou does not appear in
Romans or Galatians.

225.The assumption that this verse furnishes the first item in the catalogue of O.T. examples of faith, gives rise to such explanations as that of Michaelis, which is
indorsed by Bleek; that the writer thought of the earliest men as attaining only by faith the knowledge that God made the world, and that he expressed himself so
generally because that fact is not expressly related of them, and because their conduct did not indicate a living faith.

226.Some, however, insist that eijv to, etc., indicates purpose or design. So Westcott, who says, "the worlds were made, etc., to the end that that which is seen (be
known) to have arisen not from things which appear." According to this, faith certifies not only the fact of creation by the word of God, but also God's design that
creation should be believed to have taken place only by his word, calling the world out of nothing; and should not be believed to have arisen out of visible things It must
be allowed that eijv tofollowed by the infinitive, in every one of the eight other instances in this epistle, expresses purpose; and further, that such is its more frequent
meaning everywhere. But

(a)such is not its universal meaning. See Romans 1:20; 12:3; 2 Corinthians 8:6; Galatians 3:17; 1 Thessalonians 2:16.

(b) either the sense nor the construction requires, and which is labored and unnatural.

(c)Gegone>nai thus becomes excessively awkward. Alford justly says that, on this hypothesis, gegone>nai ought to have been some subjective word; not, as it is now,
a mere record of a past fact. The sense of result is held by Bleek. Alford, Weizs, Burton.

227.That some external difference was recognized is most likely. See the peculiar reading of LXX, Genesis 4:7.

228.T.R. reads lalei~tai is spoken about.

229.See Burton's New Testament Moods and Tenses, 398.

230.The more usual interpretation is that of the A.V. But, as was long ago discerned by Grotius. and is clearly shown by Weiss and von Soden, the subjective negative
mhde>pw agrees much better with the subjective quality (reverent care) than with the announcement of an objective fact (being warned of things, etc.).

231.Some interpreters render ejmnhmo>neuon mentioned, citing 1 Thessalonians 1:3 and Hebrews 11:22 where the verb is followed by periwith the genitive. In both
these cases, however, the meaning remember is quite possible. Grammatical testimony is confusing. There are instances in Class. where the verb signifies mention, as
Plato, Legg. 646 B, with accusative: also with periand genitive. Winer says positively that verbs of making mention do not take a genitive in the N.T. (30, 10, c). On the
other hand, the verb in the sense of remember, though mostly with the genitive, is sometimes found with the accusative, as Matthew 16:9; 1 Thessalonians 2:9; 2
Timothy 2:8. So in Class. Neither Class. nor N.T. furnishes any sufficient reason why the verb in Hebrews 11:22 should not be rendered remembered. Periis constantly
used in connection with mental operations as fronti>zein. The kindred verb mimnh>skesqai is used with periand the genitive meaning remember; see Tob. iv. 1, and
comp. Homer, Od. 7, 192; Hdt. i. 36: 9, 46; Plato, Phileb. 31 A. Mnhmo>sunos memorial is found with periand genitive, Exodus 28:12.

232.The varieties of interpretation are endless. A list of the principal ones may be found in Westcott. One should be noticed, according to which ejn parabolh~| is
explained in venture or risk, from paraba>llein to throw beside, to expose. The verb sometimes has this meaning in Class., and once in LXX, 2 Macc. iv. 38 but there
is no instance of the noun parabolhin that sense, either in N.T. LXX, or Class. Thayer cites one or two doubtful cases in later Greek. According to this interpretation
the clause would read, "from whence he received him in risking him." L >*sexplains: "on which account he received him on the ground of the giving up," taking
parabolhin the sense of surrender.

233.A formidable mass of hermeneutic rubbish has accumulated about this passage, for instance, that the act of Jacob implied the worship of the staff, or that the staff
was Joseph's, and that the patriarch paid formal reverence to the staff as a tribute to Joseph's position, a view common among the Fathers; or that worship was paid to
some image or symbol of power on the head of the staff, from which has been drawn the justification of image-worship.

234."Veramente da tre mesi egli ha tolto

Chi ha voluto entrar con tutta pace."

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

236.Accordingly a variety of readings has been proposed: ejpurw>qhsan, ejprh>sqan, ejpuri>sqhsan they were burned: ejpa>rqhsan they were pierced: ejpeira>qhsan
they were impaled: ejphrw>qhsan they were mutilated: ejspeira>sqhsan they were broken on the wheel: ejpa>qhsan they were sold.

237.The interpretation of the passage has been dominated by the assumption that the joy set before him must refer to a future prize which Christ was to receive in
return for his sufferings, "without which," says Weiss, "he would not have been able to endure them." Accordingly, ajnti is explained for the sake of or to obtain the joy,
and the joy is defined as the heavenly reward, or the joy of being the redeemer of his brethren. This sense of ajnti is legitimate, although it enfolds the meaning of
exchange (see, for instance, Matthew 17:27; 20:28 and the formula ajnq' w+n because). At any rate, its use here in that sense creates a feeling of awkwardness. We
should rather expect e[neka, or uJpe or dia with the accusative. Moreover, Christ did not endure cross and shame for the sake of heavenly reward, and the redemption
of his brethren can hardly be called something to which he looked forward with faith.

238.A copious list of references to Hippocrates and Galen may be found in W. K. Hobart's Medical Language of St. Luke, p. 22.

239.So von Soden, "not the direction but the surface: ojrqai> = smooth, without stones or holes."

240.Stephens, Thes., gives detorquere, and cites a number of instances from medical writers in which ejktroph> and ejktro>pion are used of an everted eyelid, in
which the lid is turned outward. Celsus says that when the eyelids refuse to come together, the lower lid hanging and dragging, and unable to unite with the upper, the
Greeks call it ejktro>pion.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 176 / 632
241.This is preferable to the Vulg. adopted by Westcott, ad tractabilem et accensibilem ignem "to a palpable and kindred fire," thus making yhlafwme>nw| qualify puri.
It destroys the antithesis clearly intended between the material Mount Sinai and the spiritual, heavenly Mount Zion, and leads us to expect as the antithesis of material
fire, some other kind of fire. The other rendering is required by siw, ver. 22. Moreover, yhlafwme>nw| as an epithet of puri is unnatural.
240.Stephens, Thes., gives detorquere, and cites a number of instances from medical writers in which ejktroph> and ejktro>pion are used of an everted eyelid, in
which the lid is turned outward. Celsus says that when the eyelids refuse to come together, the lower lid hanging and dragging, and unable to unite with the upper, the
Greeks call it ejktro>pion.

241.This is preferable to the Vulg. adopted by Westcott, ad tractabilem et accensibilem ignem "to a palpable and kindred fire," thus making yhlafwme>nw| qualify puri.
It destroys the antithesis clearly intended between the material Mount Sinai and the spiritual, heavenly Mount Zion, and leads us to expect as the antithesis of material
fire, some other kind of fire. The other rendering is required by siw, ver. 22. Moreover, yhlafwme>nw| as an epithet of puri is unnatural.

242."Here is his city and his lofty seat."

243.Another mode of rendering is "things which are made to the end that the things which cannot be shaken may abide." To this it is justly objected that mei>nh| is thus
compelled to assume an elliptical sense: "Come into the place of the things removed and so abide"; for as Alford remarks, "things which cannot be shaken remaining
merely, would be a matter of course."

244.See Dr. W. M. Thomson, The Land and the Book; Burckhardt, Notes on the Bedouins and Wahabys; Lane, Modern Egyptians; Palgrave, Central and Eastern
Arabia; Trumbull, Oriental Social Life; etc.

245.Calvin, taking pa~sin as masculine, explains that marriage is not to be denied to any class of men, as to priests. Others explain that marriage is not to be avoided on
ascetic grounds by any one.

246.The hypothesis that the letter was called out by "an amateur attachment to Levitical institutions" on the part of Gentile Christians, leading to the adoption of an
eclectic system in which Jewish elements figured, is too shadowy to call for serious refutation. That Judaism became a "fad" for a time in certain circles, is a well-known
fact, which has its analogy in the affectation of Buddhism by certain individuals in modern times. But there is no historical evidence that in the Gentile church this
affectation of Judaism ever assumed the proportions of a movement, or afforded a menace to Gentile Christianity sufficiently serious to call out such a production as the
Epistle to the Hebrews.

CHAPTER 9

4. Confident boasting (uJposta>sei). Primarily something put under, foundation, ground; so substance (sub, stans, standing under), substantial quality: thence steadiness,
confidence. Compare Hebrews 3:14; 11:1. In the Septuagint the word represents fifteen different Hebrew words.

5. Go before. Notice the thrice repeated before, emphasizing the injunction to have everything ready before Paul's arrival.

Make up beforehand (prokatarti>swsin). Adjust. See on Matthew 4:21; 21:16; Luke 6:40; 1 Peter 5:10.

Bounty (eujlogi>an). Lit., blessing. In this sense only here in the New Testament. In the Septuagint indifferently of gift or blessing. See Genesis 33:11; Judges 1:15;
Ezekiel 34:26. In Proverbs 11:25liberal soul is rendered by Sept., eujlogou>menh blessed.

Whereof ye had notice before (proephggelhme>nhn). Rev., better, your afore-promised bounty. The bounty promised by you, or by me on your behalf.

6. Bountifully (ejp' eujlogi>aiv). Lit., with blessings. Compare 1 Corinthians 9:10"plow in hope (ejp' ejlpi>di)."

7. Purposeth (proairei>tai). Read proh|>rhtai, perfect tense, hath purposed.

Grudgingly (ejk lu>phv). Lit., out of sorrow.

Cheerful (iJlaro). Only here in the New Testament. See on the kindred iJlaro>thv cheerfulness, note on Romans 12:8.

God loveth, etc. From Proverbs 22:9 where the Hebrew is, a kind man shall be blessed. Sept., God blesseth a man who is cheerful and a giver.

8. Always - all - in everything. Nearly reproducing the play on the word all in the Greek.

Sufficiency (aujta>rkeian). Only here and 1 Timothy 6:6. The kindred adjective aujtarkhv A.V., content, occurs Philippians 4:11 (see note). The word properly means
self-sufficiency, and is one of those which show Paul's acquaintance with Stoicism, and the influence of its vocabulary upon his own. It expressed the Stoic conception
of the wise man as being sufficient in himself, wanting nothing and possessing everything. 152 Here, not in the sense of sufficiency of worldly goods, but of that moral
quality, bound up with self-consecration and faith, which renders the new self in Christ independent of external circumstances.

9. He hath dispersed abroad (ejsko>rpisen). As in sowing, ver. 6. Psalms 112:9. Almost literally after the Hebrew and Septuagint.

10. Ministereth (ejpicorhgw~n). Rev., supplieth. See on add, 2 Peter 1:5.

Both minister bread, etc. Construe bread with supplieth, as Rev., supplieth seed to the sow and bread for food.

Minister and multiply (corhgh>sai kainai). The correct reading is the future, corhgh>sei kai shall supply and multiply.

The fruits (tamata). Lit., what has been begotten or born. Used of men, Matthew 3:7 A.V., generation, Rev., offspring. Elsewhere of fruits, as fruit of the vine, Mark
14:25.

11. Liberality (aJploth>ta). Better singleness or simplicity of heart. See on Romans 12:8.

12. Service (leitourgi>av). Also rendered ministry or ministration (A.V. and Rev.), as Luke 1:23; Hebrews 8:6; 9:21. See on Luke 1:23. The word is used of this same
contribution, Romans 15:7.

Supplieth (ejsti). Lit., fills up by adding to. Only here and 2 Corinthians 11:9. Supplementing what the saints lack.

Through many thanksgivings. The need of the poor is filled, like an empty vessel, to the brim, and the supply overflows in the thanksgiving which it calls out. Thus
 Copyright
christian   (c) 2005-2009,
          beneficence        Infobase
                      does a double   Media
                                    work,     Corp.relief and in generating thankfulness.
                                          in giving                                                                                                 Page 177 / 632

13. Experiment of this ministration (dokimh~v th~v diakoni>av tau>thv). Commentators differ as to the interpretation; the difference hinging on the question whether the
Supplieth (ejsti). Lit., fills up by adding to. Only here and 2 Corinthians 11:9. Supplementing what the saints lack.

Through many thanksgivings. The need of the poor is filled, like an empty vessel, to the brim, and the supply overflows in the thanksgiving which it calls out. Thus
christian beneficence does a double work, in giving relief and in generating thankfulness.

13. Experiment of this ministration (dokimh~v th~v diakoni>av tau>thv). Commentators differ as to the interpretation; the difference hinging on the question whether the
trial (experiment) applies to the service itself, or to those who render it: hence either "the proving of you by this ministration," as Rev., or the tried character of this
ministration. Dokimh> may mean, either the process of proving or the state of being approved, approvedness. The difference is immaterial.

Your professed subjection (uJpotagh|~ th~v oJmologi>av uJmw~n). A vicious hendiadys. Lit., as Rev., the obedience of your confession; that is, the obedience which
results from your christian confession. >a is once rendered in A.V. confession, 1 Timothy 6:13; and elsewhere profession. Both renderings occur in 1 Timothy 6:12, 13.
Rev., in every case, confession. A similar variation occurs in the rendering of oJmologe>w, though in all but five of the twenty-three instances confess is used. Rev.
retains profess in Matthew 7:23; Titus 1:16 and changes to confess in 1 Timothy 6:12. In Matthew 14:7promised (A.V. and Rev., see note), and in Hebrews
13:15giving thanks; Rev., which make confession. Etymologically, confession is the literal rendering of oJmologi>a, which is from oJmo>n together, le>gw to say; con
together, fateor to say. The fundamental idea is that of saying the same thing as another; while profess (pro forth, fateor to say) is to declare openly. Hence, to profess
Christ is to declare Him publicly as our Lord: to confess Christ is to declare agreement with all that He says. When Christ confesses His followers before the world, He
makes a declaration in agreement with what is in His heart concerning them. Similarly, when He declares to the wicked "I never knew you" ("then will I profess,
oJmologh>sw"), a similar agreement between His thought and His declaration is implied. The two ideas run into each other, and the Rev. is right in the few cases in
which it retains profess, since confess would be ambiguous. See, for example, Titus 1:16.

Liberal distribution (aJplo>thti th~v koinwni>av). Rev., correctly, liberality of your contribution. Koinwni>a communion includes the idea of communication of material
things, and hence sometimes means that which is communicated. See on Acts 2:42; so Romans 15:26; Hebrews 13:16. Compare the similar use of koinwne>w,
Romans 12:13distributing; Philippians 4:15communicated.

15. Thanks, etc. These abrupt thanksgivings are common in Paul's writings. See Romans 9:5; 11:33; 1 Corinthians 15:57; Galatians 1:5; Ephesians 3:20.

Unspeakable (ajnekdihgh>tw|). Lit., not to be told throughout. Only here in the New Testament.

CHAPTER 10

1. I Paul myself. "This emphatic stress on his own person is the fit introduction to the portion of the epistle which, beyond any other part of his writings, is to lay open
his individual life and character" (Stanley). "Paul boldly casts into the scales of his readers the weight of his own personality over against his calumniators" (Meyer).

Meekness - gentleness. See on Matthew 5:5; 1 Peter 2:18.

Base (tapeino>v). Better, as Rev., lowly. The sneer of his opponents that he was unassuming in their presence, but bold when absent. "It was easy to satirize and
misrepresent a depression of spirits, a humility of demeanor, which were either the direct results of some bodily affliction, or which the consciousness of this affliction
had rendered habitual. We feel at once that this would be natural to the bowed and weak figure which Albrecht Durer has represented; but that it would be impossible
to the imposing orator whom Raphael has placed on the steps of the Areopagus" (Farrar).

This is the only passage in the New Testament in which tapeino>v lowly, bears the contemptuous sense which attaches to it in classical usage, an illustration of which
may be found in Xenophon's story of Socrates' interview with the painter Parrhasius. "Surely meanness and servility (ton teqeron) show themselves in the looks
(diapou, the same word as Paul's) and gestures of men" ("Memorabilia," iii., 10, 5). So Aristotle says that frequently to submit to receive service from another, and to
disparage whatever he himself has done well, are signs of littleness of soul (mikroyuci>av) and meanness (tapeino>thtov). In the Septuagint the words pe>nhv poor,
prau`>v meek, ptwco>v destitute, and tapeino>v lowly, are used interchangeably to translate the same Hebrew words; the reference ordinarily being to the oppressed,
in contrast with their rich and powerful oppressors, or to the quiet, in contrast with lawless wrong-doers. Compare Deuteronomy 15:11; 2 Samuel 22:28; Psalms 18:
(Sept. 17.) 27; Isaiah 26:6; Psalms 10:17 (Sept. 9:38); Proverbs 14:21; 3:34; Numbers 12:3; Exodus 23:6, 11; Isaiah 32:7; Exodus 23:3; Ruth 3:10; Isaiah 11:4; 2
Samuel 12:1, 3, 4; Proverbs 13:8; 1 Samuel 18:23. The Septuagint usage therefore goes to show that these four words are all names for one class - the poor peasantry
of an oppressed country, the victims of ill-treatment and plunder at the hands of tyrants and rich neighbors. 153

2. But I beseech you (de>omai de). In ver. 1, parakalw~ is used for beseech. It is doubtful whether the two words can be strictly distinguished as indicating different
degrees of feeling. It may be said that de>omai and its kindred noun de>hsiv are frequently used of prayer to God, while parakalw~ occurs only twice in this sense,
Matthew 26:53; 2 Corinthians 12:8. On the other hand, parakalw~ is used of God's pleading with men, while in the same passage de>omai is used of men's entreating
men; 2 Corinthians 5:20. Rev., in ver. 1, renders entreat, which, according to older English usage, is the stronger word, meaning to prevail by entreaty, just as
persuade, which originally meant to use persuasion, now signifies to prevail by persuasion.

The construction of the passage is difficult. Literally it is: I pray the not showing courage when present, with the confidence, etc. The sense is: I pray you that you may
not make it necessary for me to show, when I am present, that official peremptoriness which I am minded to show against those who charge me with unworthy motives.

May not be bold - think to be bold (qarjrJh~sai - tolmh~sai). The A.V. thus misses the distinction between the two verbs. The former signifies to be stout-hearted or
resolutely confident in view of one's conscious strength or capacity; the latter, to carry this feeling into action; to dare. The distinction is not easy to represent by single
English words. It might be approximately given by brave and bold, though, in common usage, this distinction practically disappears. QarjrJh~sai does not so much
emphasize fearlessness as the tore positive quality of cheerful confidence in the presence of difficulty and danger, the sense which appears in the earlier usage of brave
as gay (see the various uses in Shakespeare). Hence Rev. is on the right line in the use of courage, from cor heart, through the French coeur. Rev. renders, show
courage - be bold. In classical Greek, the kindred noun qa>rsov is sometimes, though not often, used in a bad sense, audacity, as in Homer, where Minerva is rebuking
Mars for exciting strife among the gods with stormy or furious courage (qa>rsov a]hton "Iliad," xxi., 395). So the reckless daring of Hector is described qa>rsov
mui>hv the effrontery of a fly ("Iliad," xvii., 570).

3. In the flesh. Being human, and subject to human conditions.

War (strateuo>meqa). Serve as soldiers: carry on our campaign. See on Luke 3:14; James 4:1.

After the flesh. Or according to (Rev.). Quite a different thing from being in the flesh.

4. Carnal. Rev., better, of the flesh, thus preserving the play on the words. The idea of weakness attaches to that of fleshliness. See on sa>rx flesh, sec. 4, Romans 7:5.

Through God
Copyright (c)(tw|~ Qew|~).Infobase
              2005-2009,   Lit., mighty untoCorp.
                                     Media   God, in God's sight. See on exceeding fair, Acts 7:20. Rev., before God.
                                                                                                                                                         Page 178 / 632
Pulling down (kaqai>resin). Only in this epistle. Compare Luke 1:52. Also used of taking down pride, or refuting arguments.
4. Carnal. Rev., better, of the flesh, thus preserving the play on the words. The idea of weakness attaches to that of fleshliness. See on sa>rx flesh, sec. 4, Romans 7:5.

Through God (tw|~ Qew|~). Lit., mighty unto God, in God's sight. See on exceeding fair, Acts 7:20. Rev., before God.

Pulling down (kaqai>resin). Only in this epistle. Compare Luke 1:52. Also used of taking down pride, or refuting arguments.

Of strongholds (ojcurwma>twn). Only here in the New Testament. From e]cw to hold, so that holds is an accurate rendering. Compare keep, a dungeon. The word is
not common in classical Greek, but occurs frequently in the Apocrypha. In its use here there may lie a reminiscence of the rock-forts on the coast of Paul's native
Cilicia, which were pulled down by the Romans in their attacks on the Cilician pirates. Pompey inflicted a crushing defeat upon their navy off the rocky stronghold of
Coracesium on the confines of Cilicia and Pisidia.

5. Casting down (kaqairou~ntev). Not the weapons, but we: we war, casting down, etc.

High thing (u[ywma). Only here and Romans 8:39. Falling in with the metaphor of strongholds. High military works thrown up, or lofty natural fastnesses with their
battlements of rock. The word is also used in the Septuagint and Apocrypha of mental elevation, as Job 24:24 where the Septuagint reads "his haughtiness hath harmed
many."

Exalteth itself (ejpairo>menon). Rev., is exalted. Aeschylus uses a similar metaphor in Atossa's dream of the two women whom Xerxes yoked to his chariot: "And the
one towered (ejpourgou~to) loftily in these trappings" ("Persae," 190).

Bringing into captivity (aijcmalwti>zontev). Or leading away captive. The military metaphor is continued; the leading away of the captives after the storming of the
stronghold. See on captives, Luke 4:18. The campaign against the Cilician pirates resulted in the reduction of a hundred and twenty strongholds and the capture of
more than ten thousand prisoners.

Thought (no>hma). See on 2 Corinthians 3:14.

To the obedience of Christ. In pursuance of the metaphor. The obedience is the new stronghold into which the captives are led. This is indicated by the preposition eijv
into or unto.

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

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

10. They say (fasi>n). The correct reading is fhsi> says he. The Revisers retain they say, but read fhsi> he says in their text. The reference is to some well-known
opponent. Compare one, any one in 2 Corinthians 10:7; 11:20. The only instance of the very words used by Paul's adversaries.

Weighty (barei~ai). In classical Greek, besides the physical sense of heavy, the word very generally implies something painful or oppressive. As applied to persons,
severe, stern. In later Greek it has sometimes the meaning of grave or dignified, and by the later Greek rhetoricians it was applied to oratory, in the sense of impressive,
as here.

Weak. "No one can even cursorily read St. Paul's epistles without observing that he was aware of something in his aspect or his personality which distressed him with
an agony of humiliation - something which seems to force him, against every natural instinct of his disposition, into language which sounds to himself like a boastfulness
which was abhorrent to him, but which he finds to be more necessary to himself than to other men. It is as though he felt that his appearance was against him.... His
language leaves on us the impression of one who was acutely sensitive, and whose sensitiveness of temperament has been aggravated by a meanness of presence which
is indeed forgotten by the friends who know him, but which raises in strangers a prejudice not always overcome" (Farrar).

Bodily presence. All the traditions as to Paul's personal appearance are late. A bronze medal discovered in the cemetery of St. Domitilla at Rome, and ascribed to the
first or second century, represents the apostle with a bald, round, well-developed head; rather long, curling beard; high forehead; prominent nose; and open, staring
eye. The intellectual character of the face is emphasized by the contrast with the portrait of Peter, which faces Paul's. Peter's forehead is flat, the head not so finely
developed, the face commonplace, the cheek bones high, the eye small, and the hair and beard short, thick, and curling. An ivory diptych of the fourth century,
reproduced in Mr. Lewin's "Life of Paul," contains two portraits. In the one he is sitting in an official chair, with uplifted hand and two fingers raised, apparently in the
act of ordination. The face is oval, the beard long and pointed, the moustache full, the forehead high, the head bald, and the eyes small and weak. The other portrait
represents him in the act of throwing off the viper. A forgery of the fourth century, under the name of Lucian, alludes to him as "the bald-headed, hooknosed Galilean."
In the "Apocryphal Acts of the Apostles" mention is made of one Dioscorus, the bald shipmaster, who followed Paul to Rome, and was mistaken for him and beheaded
in his stead. In the "Acts of Paul and Thekla," a third-century romance, he is described as "short, bald, bowlegged, with meeting eyebrows, hook-nosed, full of grace."
John of Antioch, in the sixth century, says that he was round-shouldered, with aquiline nose, greyish eyes, meeting eyebrows, and ample beard. 154

Contemptible (ejxouqenhme>nov). Lit., made nothing of. Rev., of no account.

12. Make ourselves of the number (ejgkri~nai eJautou>v). Rev., better, to number ourselves. Lit., to judge ourselves to be among: to place in the same category with.

13. Of things without measure (eijv ta). Of things is wrong; the translators failing to see that the article forms, with the following word, an adverbial phrase. Rev.,
correctly, glory beyond our measure.

Rule (kano>nov). Used by Paul only. Originally, a straight rod or ruler. Hence a carpenter's rule. Metaphorically, that which measures or determines anything, in
morals, art, or language. The Alexandrian grammarians spoke of the classic Greek authors collectively as the canon or standard of the pure language. In later Greek it
was used to denote a fixed tax. In christian literature it came to signify the standard of faith or of christian teaching; the creed; the rule of Church discipline, and the
authorized collection of sacred writings. Hence canon of Scripture.

To understand this expression, it is to be remembered that Paul regarded his ministry as specially to the Gentiles, and that he habitually refused to establish himself
permanently where any former Christian teacher had preached. The Jewish teachers at Corinth had invaded his sphere as the apostle to the Gentiles, and had also
occupied the ground which he had won for himself by his successful labors among the Corinthians, as they did also at Antioch and in Galatia. He says here, therefore,
that his boasting of his apostolic labors is not without measure, like that of those Jewish teachers who establish themselves everywhere, but is confined to the sphere
appointed for him, of which Corinth, thus far, was the extreme limit. Hence the measure of the rule is the measure defined by the line which God has drawn. The image
is that of surveying a district, so as to assign to different persons their different parcels of ground. I see no good reason for Rev. province. The measure is given by
God's  measuring-line:
 Copyright              "Which
             (c) 2005-2009,       God hath
                               Infobase      apportioned
                                           Media  Corp. to us as a measure;" and his boasting extends only to this limit.                               Page 179 / 632
To reach even unto you. Corinth being thus far the extreme limit of the field measured out for him.
occupied the ground which he had won for himself by his successful labors among the Corinthians, as they did also at Antioch and in Galatia. He says here, therefore,
that his boasting of his apostolic labors is not without measure, like that of those Jewish teachers who establish themselves everywhere, but is confined to the sphere
appointed for him, of which Corinth, thus far, was the extreme limit. Hence the measure of the rule is the measure defined by the line which God has drawn. The image
is that of surveying a district, so as to assign to different persons their different parcels of ground. I see no good reason for Rev. province. The measure is given by
God's measuring-line: "Which God hath apportioned to us as a measure;" and his boasting extends only to this limit.

To reach even unto you. Corinth being thus far the extreme limit of the field measured out for him.

14. We stretch not ourselves beyond our measure (mhnomen eJautou>v). The verb only here in the New Testament. The A.V. is needlessly verbose. Rev., better,
stretch not ourselves overmuch.

As though we reached not unto you. Lit., as not reaching. Paul would say: It is not as if God had not appointed our apostolic labor to reach to you. If He had not thus
appointed, then our desire to labor among you would have been an overstretching of ourselves. Therefore, in boasting of our labor in Corinth, we do not boast beyond
our measure.

We are come (ejfqa>samen). Rev., we came. The verb originally means to come before, anticipate, as 1 Thessalonians 4:15 (A.V., prevent; Rev., precede); but it
gradually loses the idea of priority, and means simply come to, arrive at. So Matthew 12:28; Philippians 3:16. It may possibly be used here with a hint of the earlier
meaning, were the first to come. See Rev., margin.

15. Be enlarged by you - according to our rule abundantly (ejn uJmi~n megalunqh~nai - eijv perissei>an). Paul means that, as the faith of the Corinthians increases, he
hopes that his apostolic efficiency will increase, so that Corinth shall become the basis of larger efforts, extending into other regions. The verb megalu>nw also means to
praise or celebrate, as Luke 1:46; Acts 5:13; 10:46 and is so explained by some interpreters here. But this would be inconsistent with the figure, to which Paul adheres.
"He who can work far off is a man of great stature, who, without overstretching himself, reaches afar" (Meyer).

According to our rule. His wider labors will still be regulated by God's measuring-line.

16. In another man's line (ejn ajllotri>w| kano>ni). Line is the word previously rendered rule. He will not boast within the line drawn for another; in another's field of
activity. 155

CHAPTER 11

1. Folly. As my boasting may seem to you. Ironically spoken of that legitimate self-vindication demanded by the circumstances. Rev., foolishness.

Bear with me (ajne>cesqe). Some render as indicative: ye do bear with me.

2. I am jealous (zhlw~). The translation is correct. The word is appropriate to the image which follows, in which Paul represents himself as the marriage-friend who has
betrothed the bride to the bridegroom, and consequently shares the bridegroom's jealousy of his bride (see on John 3:29). Compare the Old-Testament passages in
which God is represented as the spouse of His people: Isaiah 54:5; 62:5; Jeremiah 3:1; Ezekiel 16:8; Hosea 2:18, 19. For the different senses of the word, see on
envying, James 3:14. 156 Theodoret's comment on the passage is: "I was your wooer for your husband, and the mediator of your marriage; through me you received
the bridegroom's gifts; wherefore I am now affected with jealousy."

I have espoused (hJrmosa>mhn). Only here in the New Testament. Lit., have fitted together. Used in the classics of carpenter's or joiner's work; of arranging music,
tuning instruments, and fitting clothes or armor. As here, of betrothing or taking to wife. The Septuagint usage is substantially the same.

Present. Compare Ephesians 5:27.

3. The serpent. Paul's only allusion to the story of the serpent in Eden.

Eve. In accordance with the representation of the Church as the bride.

Simplicity that is in Christ. Rev. adds, and the purity, following Westcott and Hort's text. Simplicity, single-hearted loyalty. In Christ; better, as Rev., towards (eijv).

4. Another Jesus another Spirit (a]llon - e[teron). Rev., another Jesus, a different Spirit. See on Matthew 6:24. Another denies the identity; a different denies the
similarity of nature. It is the difference of "individuality and kind" (Alford). See on Galatians 1:6, 7.

Ye might well bear (kalw~v hjnei>cesqe). Following the reading which makes the verb in the imperfect tense, putting the matter as a supposed case. The Rev. follows
the reading ajnece>sqe, present tense, and puts it as a fact: ye do well to bear. Lit., ye endure them finely. The expression is ironical. You gladly endure these false
teachers, why do you not endure me?

5. The very chiefest apostles (tw~n uJperli>an ajposto>lwn). Lit., those who are preeminently apostles. Not referring to the genuine apostles, but ironically to the false
teachers, the false apostles of ver. 13. Compare 2 Corinthians 12:11. Farrar renders the extra-super apostles.

6. Rude (ijdi>wthv). See on 1 Corinthians 14:16.

Have been made manifest (fanerwqe>ntev). The correct reading is fanerw>santev, active voice, we have made it manifest.

7. Abasing myself. By working at his trade.

Preached the Gospel freely (dwrea) gratuitously. Rev., for nought, is not an improvement, but is quite as ambiguous as freely. Without charge would be better. Paul's
very self-denial in this matter had been construed to his injury by his opponents, as indicating his want of confidence in the Corinthian Church, and his making gain for
himself under the guise of disinterestedness. It was also urged that a real apostle would not thus relinquish his right to claim subsistence from the Church. Hence his
question, Did I commit a sin, etc.?

8. I robbed (ejsu>lhsa). Only here in the New Testament, though it appears in the verb iJerosule>w to commit sacrilege, Romans 2:22 and in iJerosu>loi robbers of
churches, Acts 19:37. Originally to strip off, as arms from a slain foe, and thence, generally, to rob, plunder, with the accompanying notion of violence. Paul thus
strongly expresses the fact that he had accepted from other churches more than their share, that he might not draw on the Corinthians.

Copyright
Wages     (c) 2005-2009,
      (ojyw>nion). See onInfobase Media Corp.
                          Romans 6:23.                                                                                                                   Page 180 / 632

9. I was chargeable (katena>rkhsa). Only in this epistle. From na>rkh numbnees, deadness; also a torpedo or gymnotus, which benumbs whatever touches it.
8. I robbed (ejsu>lhsa). Only here in the New Testament, though it appears in the verb iJerosule>w to commit sacrilege, Romans 2:22 and in iJerosu>loi robbers of
churches, Acts 19:37. Originally to strip off, as arms from a slain foe, and thence, generally, to rob, plunder, with the accompanying notion of violence. Paul thus
strongly expresses the fact that he had accepted from other churches more than their share, that he might not draw on the Corinthians.

Wages (ojyw>nion). See on Romans 6:23.

9. I was chargeable (katena>rkhsa). Only in this epistle. From na>rkh numbnees, deadness; also a torpedo or gymnotus, which benumbs whatever touches it.
Compare Homer: "His hand grew stiff at the wrist" ("Iliad," viii., 328). Meno says to Socrates: "You seem to me both in your appearance and in your power over
others, to be very like the flat torpedo-fish (na>rkh|), who torpifies (narka~n poiei~) those who come near him with the touch, as you have now torpified (narka~n) me,
I think" (Plato, "Meno," 80). The compound verb used here occurs in Hippocrates in the sense of growing quite stiff. The simple verb occurs in the Sept., Genesis
32:25, 32 of Jacob's thigh, which was put out of joint and shrank. Compare Job 33:19. According to the etymology of the word, Paul would say that he did not
benumb the Corinthians by his demand for pecuniary aid. Rev., rather mildly, I was not a burden.

10. No man shall stop me of this boasting (hJ kau>chsiv au[th ouj fragh>setai eijv ejme). Lit., this boasting shall not be blocked up as regards me. The boasting is that
of preaching gratuitously. For the verb, compare Romans 3:19; Hebrews 11:33.

12. I will do. Will continue to do; refuse to receive pay.

Cut off (ejkko>yw). Lit., cut out. See on Luke 13:7 and compare Romans 11:24.

Occasion (th). The force of the article must be carefully noted; the particular occasion of fault-finding which concerned his pecuniary relations with the Corinthians. His
refusal to receive pay cut out from among other causes of complaint this one.

They may be found even as we. I can find no satisfactory explanation of this clause, and will not attempt to add to the hopeless muddle of the commentators. It is
evident that the false teachers had sought occasion for glorifying themselves in comparison with Paul; that they consequently caught eagerly at every pretext for
disparaging him; and that this disparagement was in some way connected with Paul's refusal to receive compensation from the Corinthians. Further, that Paul's way of
counteracting their attempts was by persisting in this refusal. The intimation in the last clause is apparently to the effect that by this course he will not only remove the
occasion for attack, but that the result will show both his opponents and himself in their true light. Compare find and be found, 2 Corinthians 12:20.

13. Transforming themselves (metaschmatizo>menoi). Rev., better, fashioning, thus preserving the distinctive force of sch~ma outward fashion, which forms part of the
compound verb. See on Matthew 17:2; 1 Corinthians 4:6.

14. Satan. See on Luke 10:18. The rabbinical writings represent the devil rather as the enemy of man than of God or of good. They use none of the New-Testament
names for the Evil One except Satan, and contain no mention of a kingdom of Satan. Edersheim says: "Instead of the personified principle of evil to which there is
response in us - we have only a clumsy and often a stupid hater." 157 It is also to be observed that in the Septuagint the usage is limited to the enemy of man, as is that
of dia>bolov devil by which Satan is translated. See 1 Chronicles 21:1; Esther 7:4; 8:1; Psalms 108 (109.) 5; Job 1:6; Zechariah 3:1, 2.

17. Confidence (uJposta>sei). See on 2 Corinthians 9:4.

20. Bringeth you into bondage (katadouloi~). Only here and Galatians 2:4 where it is used of the efforts of the Jewish party to bring the christian Church under the
ceremonial law. Compare Galatians 5:1.

Devour (katesqi>ei). Your property. Compare Matthew 23:14.

Take (lamba>nei). A.V. supplies of you, evidently with reference to property, which has already been touched upon in devour. The meaning is to take as a prey, as
Luke 5:5.

Exalteth himself (ejpai>retai). As 2 Corinthians 10:5. It is noticeable that these are the only two instances out of nineteen in the New Testament where the word is used
figuratively.

Smite you on the face. The climax of insult. Compare Matthew 5:39; Luke 22:64; Acts 23:2. Also the injunction to a bishop not to be a striker, 1 Timothy 3:3; Titus
1:7. Stanley notes the decree of the Council of Braga, A.D. 675, that no bishop, at his will and pleasure, shall strike his clergy.

21. As concerning reproach (kataan). Better, Rev., by way of disparagement. Intensely ironical. Yes, you have borne with these enslavers and devourers and smiters. I
could never ask you to extend such toleration to me. I speak as one without position or authority, having shown myself weak as you know.

I speak foolishly (ejn ajfrosu>nh|). Rev., in foolishness. My pretensions are equal to theirs, but, of course, it is folly to advance them, and they amount to nothing. Yet,
even speaking in this foolish way, I possess every qualification on which they plume themselves.

22. Hebrews. See on Acts 6:1.

Israelites. See on Acts 3:12 and compare Philippians 3:5 and the phrase Israel of God, Galatians 6:16 and an Israelite indeed, John 1:48.

Seed of Abraham. Compare Matthew 3:9; John 8:33; Romans 9:7; 11:1; Galatians 3:16; Hebrews 2:16. The three names are arranged climactically, Hebrews pointing
to the nationality; Israelites to the special relation to God's covenant; seed of Abraham to the messianic privilege. Compare with the whole, Philippians 3:4, 5.

23. Ministers of Christ Referring to his opponents' claim to have a closer connection with Christ than he had. See the note on 1 Corinthians 1:12.

As a fool (parafronw~n). Only here in the New Testament. See the kindred parafroni>a madness, 2 Peter 2:16. Lit., being beside myself Rev., as one beside myself.
This expression is stronger than that in ver. 21, because the statement which it characterizes is stronger. Up to this point Paul has been asserting equality with the other
teachers. Now he asserts superiority "I more;" and ironically characterizes this statement from their stand-point as madness.

More abundant (perissote>rwv). Lit., more abundantly, as Rev.

Stripes above measure (uJperballo>ntwv). This peculiar form of suffering is emphasized by details. He specifies three Roman scourgings, and five at the hands of the
Jews. Of the former, only one is recorded, that at Philippi (Acts 16:22, 23. See on Acts 22:25), and none of the latter. The Jewish scourge consisted of two thongs
made of calf's or ass's skin, passing through a hole in a handle. Thirteen blows were inflicted on the breast, thirteen on the right, and thirteen on the left shoulder. The
law in Deuteronomy
 Copyright            25:3 permitted
            (c) 2005-2009,     Infobaseforty blows,
                                         Media      but only thirty-nine were given, in order to avoid a possible miscount. During the punishment the chief
                                                 Corp.                                                                                                    Page  judge
                                                                                                                                                                   181read aloud
                                                                                                                                                                         / 632
Deuteronomy 28:58, 59; Deuteronomy 29:9; Psalms 68:38, 39. The possibility of death under the infliction was contemplated in the provision which exonerated the
executioner unless he should exceed the legal number of blows. Paul escaped Roman scourging at Jerusalem on the ground of his Roman citizenship. It is not related
that he and Silas urged this privilege at Philippi until after the scourging. It is evident from the narrative that they were not allowed a formal hearing before the
Stripes above measure (uJperballo>ntwv). This peculiar form of suffering is emphasized by details. He specifies three Roman scourgings, and five at the hands of the
Jews. Of the former, only one is recorded, that at Philippi (Acts 16:22, 23. See on Acts 22:25), and none of the latter. The Jewish scourge consisted of two thongs
made of calf's or ass's skin, passing through a hole in a handle. Thirteen blows were inflicted on the breast, thirteen on the right, and thirteen on the left shoulder. The
law in Deuteronomy 25:3 permitted forty blows, but only thirty-nine were given, in order to avoid a possible miscount. During the punishment the chief judge read aloud
Deuteronomy 28:58, 59; Deuteronomy 29:9; Psalms 68:38, 39. The possibility of death under the infliction was contemplated in the provision which exonerated the
executioner unless he should exceed the legal number of blows. Paul escaped Roman scourging at Jerusalem on the ground of his Roman citizenship. It is not related
that he and Silas urged this privilege at Philippi until after the scourging. It is evident from the narrative that they were not allowed a formal hearing before the
magistrates; and, if they asserted their citizenship, it may have been that their voices were drowned by the mob. That this plea did not always avail appears from the
case cited by Cicero against Verres, that he scourged a Roman citizen in spite of his continued protest under the scourge, "I am a Roman citizen" (see on Acts 16:37),
and from well-known instances of the scourging of even senators under the Empire.

Prisons. At Philippi, and other places not recorded.

Deaths. Perils of death, as at Damascus, Antioch in Pisidia, Iconium, Lystra, Thessalonica, Beroea.

25. Beaten with rods. Roman scourgings.

Stoned. At Lystra, Acts 14:19.

Thrice I suffered shipwreck. The shipwreck at Malta, being later, is, of course, not referred to; so that no one of these three is on record. 158

A night and a day (nucqh>meron). A compound term occurring only here in the New Testament, and rarely in later Greek.

Have I been in the deep (ejn tw|~ buqw|~ pepoi>hka). Lit., I have made (spent) a night and a day in the deep. For a similar use of poie>w to make, see Acts 15:33;
18:23; 20:3; James 4:13. buqo>v bottom or depth occurs only here. Of the event itself there is no record.

26. Perils of rivers. From the sudden swelling of mountain streams or flooding of dry water-courses. "The rivers of Asia Minor, like all the rivers in the Levant, are liable
to violent and sudden changes, and no district in Asia Minor is more singularly characterized by its water-floods than the mountainous tract of Pisidia, where rivers burst
out at the bases of huge cliffs, or dash down wildly through narrow ravines" (Conybeare and Howson, i., ch. 6.).

Robbers. The tribes inhabiting the mountains between the table-land of Asia Minor and the coast were notorious for robbery. Paul may have encountered such on his
journey to the Pisidian Antioch, Acts 13:14.

Mine own countrymen. Conspiracies of the Jews at Damascus, Lystra, Thessalonica, Beroea, etc.

The Gentiles. As at Philippi and Ephesus.

False brethren. Judaizing Christians, as Galatians 2:4.

27. Watchings. See on 2 Corinthians 6:5.

28. Those things that are without (tw~n parekto). Some explain, external calamities; others, the things which are left out in the enumeration, as Matthew 5:32; Acts
26:29. Better, the latter, so that the literal meaning is, apart from the things which are beside and outside my enumeration: or, as Alford, not to mention those which are
beside these. The word does not occur in classical Greek, and no instance of its usage in the former sense occurs in the New Testament or in the Septuagint. See Rev.,
margin.

That which cometh upon me (ejpisu>stasiv). Lit., a gathering together against. Both here and Acts 24:12 the best texts read ejpi>stasiv onset. Rev., that which presseth
upon me. "The crowd of cares."

Farrar remarks upon vers. 23-28, that it is "the most marvelous record ever written of any biography; a fragment beside which the most imperiled lives of the most
suffering saints shrink into insignificance, and which shows us how fractional at the best is our knowledge of the details of St. Paul's life." Eleven of the occurrences
mentioned here are not alluded to in Acts.

29. Burn. With sorrow over the stumbling or with indignation over the cause. This and 1 Corinthians 7:9 are the only instances in which the word is used figuratively.

30. The things which concern mine infirmities (taav mou~). He will be attested as a true apostle by the sufferings which show his weakness, which make him
contemptible in his adversaries' eyes, and not by the strength of which his opponents boast.

31. Blessed, etc. See on Romans 9:5 and compare Romans 1:25.

32. The governor (ejqna>rchv). Only here in the New Testament. A governor ruling in the name of a king: a prefect.

Aretas. Or Hareth, the father-in-law of Herod Antipas. Hs capital was the rock-city of Petra, the metropolis of Arabia Petraea. Herod's unfaithfulness to his daughter
brought on a quarrel, in which Herod's army was defeated, to the great delight of the Jews. The further prosecution of the war by Roman troops was arrested by the
death of Tiberius, and it is supposed that Caligula assigned Damascus as a free gift to Aretas.

Kept with a garrison (ejfrou>rei). Imperfect tense, was maintaining a constant watch. Compare Acts 9:24: They watched the gates day and night.

To apprehend (pia>sai). See on Acts 3:7.

33. Through a window (diadov). Only here and Acts 20:9. Diminutive of qu>ra a door. The same expression is used in Sept., Joshua 2:15 of the escape of the spies
from Jericho, and 1 Samuel 19:12 of David's escape from Saul by the aid of Michal.

Basket (sarga>nh|). Lit., braided work; a rope-basket or hamper. Luke, in his narrative of the incident, uses spuri>v, for which see on Matthew 14:20.

CHAPTER 12
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 182 / 632
1. Revelations (ajpokalu>yeiv). See on Revelation 1:1.
Basket (sarga>nh|). Lit., braided work; a rope-basket or hamper. Luke, in his narrative of the incident, uses spuri>v, for which see on Matthew 14:20.

CHAPTER 12

1. Revelations (ajpokalu>yeiv). See on Revelation 1:1.

2. l knew (oi+da). Rev., correctly, I know.

Above fourteen years ago (prorwn). Above, of A.V., is due to a misunderstanding of the Greek idiom. Lit., before fourteen years, that is, fourteen years ago, as Rev.

Caught up (aJrpage>nta). Compare Dante:

"Thou knowest, who didst lift me with thy light"

"Paradiso," i., 75.

The verb suits the swift, resistless, impetuous seizure of spiritual ecstasy. See on Matthew 11:12; and compare Acts 8:39; 1 Thessalonians 4:17; Revelation 12:5.

Third heaven. It is quite useless to attempt to explain this expression according to any scheme of celestial gradation. The conception of seven heavens was familiar to
the Jews; but according to some of the Rabbins there were two heavens - the visible clouds and the sky; in which case the third heaven would be the invisible region
beyond the sky. Some think that Paul describes two stages of his rapture; the first to the third heaven, from which he was borne, as if from a halting-point, up into
Paradise.

4. Paradise. See on Luke 23:43.

Unspeakable words (a]rjrJhta rJh>mata). An oxymoron, speaking which may not be spoken.

7. Abundance (uJperbolh|~). Rev., more correctly, the exceeding greatness.

Thorn (sko>loy). Only here in the New Testament. Frequent in classical Greek in the sense of a pale or stake. It occurs once in Euripides, meaning a stump
("Bacchae," 983). It is a stake for a palisade, or for impaling; a surgical instrument; the point of a fish-hook. In the Septuagint it occurs three times, translated thorn in
Hosea 2:6 where, however, it is distinguished from ajka>nqaiv thorns; brier in Ezekiel 28:24 and prick in Numbers 33:55. Nine different Hebrew words are rendered
by thorn, for which, in the great majority of cases, Septuagint gives a]kanqa. The rendering thorn for sko>loy has no support. The figure is that of the impaling stake.
Herodotus, alluding to this punishment, uses ajnaskolopi>zein (i., 128; 3, 132). In the ninth book of his history, Lampon says to Pausanias: "When Leonidas was slain
at Thermopylae, Xerxes and Mardonius beheaded and crucified (ajnestau>rwsan) him. Do thou the like by Mardonius.... for by crucifying (ajnaskolopi>sav) thou wilt
avenge Leonidas" (ix., 78). The verb seems, therefore, to have been used interchangeably with crucify; and clear instances of this occur in Philo and Lucian.

At least one text of the Septuagint gives ajnaskolopi>zw in Esther 7:10 of Haman's being hanged. 159 See further, on Galatians 2:20. The explanations of the peculiar
nature of this affliction are numerous. Opinions are divided, generally, between mental or spiritual and bodily trials. Under the former head are sensual desires, faint-
heartedness, doubts, temptations to despair, and blasphemous suggestions from the devil. Under the latter, persecution, mean personal appearance, headache,
epilepsy, earache, stone, ophthalmia. It was probably a bodily malady, in the flesh; but its nature must remain a matter of conjecture. Very plausible reasons are given in
favor of both epilepsy and ophthalmia. Bishop Lightfoot inclines to the former, and Archdeacon Farrar thinks that it was almost certainly the latter. 160

Messenger of Satan (a]ggelov Sata~n). The torment is thus personified. Messenger is the word commonly rendered angel in the New Testament, though sometimes
used of human messengers, as Luke 7:24, 27; 9:52; James 2:25; see also on the angels of the churches, Revelation 1:20. Messenger and Satan are not to be taken in
apposition a messenger who was Satan - because Satan is never called a]ggelov in the New Testament. Messenger is figurative, in the sense of agent. Satan is
conceived in the New Testament as the originator of bodily evil. Thus, in the gospel narrative, demoniac possession is often accompanied with some form of disease.
Compare Luke 13:16; Acts 10:38 and see on 1 Corinthians 5:5.

Buffet (kolafi>zh|). Connect with messenger, which better suits depart; not with thorn, which would be a confusion of metaphor, a stake buffeting. For the verb,
meaning to strike with the fist, see Matthew 26:67; Mark 14:65; 1 Peter 2:20. Compare Job 2:5, 7 where the Septuagint has a[yai touch, and e]paise smote.

8. For this thing (uJpetou). Rev., concerning this thing. But it is better to refer this to messenger: concerning this or whom. For, of A.V., is ambiguous.

9. He said (ei]rhken). Rev., correctly, He hath said. The force of the perfect tense is to be insisted on. It shows that the affliction was still clinging to Paul, and that there
was lying in his mind when he wrote, not only the memory of the incident, but the sense of the still abiding power and value of Christ's grace; so that because the Lord
hath said "my grace," etc., Paul can now say, under the continued affliction, wherefore I take pleasure, etc., for Christ's sake; for when I am weak, then am I strong. A
more beautiful use of the perfect it would be difficult to find in the New Testament.

My strength. The best texts omit my, thus turning the answer into a general proposition: strength is perfected in weakness; but besides the preeminent frigidity of
replying to a passionate appeal with an aphorism, the reference to the special power of Christ is clear from the words power of Christ, which almost immediately
follow. Compare 1 Corinthians 2:3, 4; 2 Corinthians 4:7; Hebrews 11:34. Rev., rightly, retains my italicized.

May rest upon (ejpiskhnw>sh|). Only here in the New Testament. The simple verb skhno>w to dwell in a tent is used by John, especially in Revelation. See on John
1:14. The compound verb here means to fix a tent or a habitation upon; and the figure is that of Christ abiding upon him as a tent spread over him, during his temporary
stay on earth.

For Christ's sake. This may be taken with all the preceding details, weaknesses, etc., endured for Christ's sake, or with I take pleasure, assigning the specific motive of
his rejoicing: I take pleasure for Christ's sake.

11. I am become a fool in glorying. Ironical. By the record I have presented I stand convicted of being foolish.

I ought to have been commended of you. You ought to have saved me the necessity of recounting my sufferings, and thus commending myself as not inferior to those
preeminent apostles (2 Corinthians 11:5).

12. Signs (shmei~a). See on Matthew 24:24. Stanley observes that the passage is remarkable as containing (what is rare in the history of miracles) a direct claim to
miraculous powers by the person to whom they were ascribed. Compare 1 Corinthians 2:4; Romans 15:19.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 183 / 632
Were wrought (kateirga>sqh). The testimony was decisive. They were fully wrought out.
preeminent apostles (2 Corinthians 11:5).

12. Signs (shmei~a). See on Matthew 24:24. Stanley observes that the passage is remarkable as containing (what is rare in the history of miracles) a direct claim to
miraculous powers by the person to whom they were ascribed. Compare 1 Corinthians 2:4; Romans 15:19.

Were wrought (kateirga>sqh). The testimony was decisive. They were fully wrought out.

13. Except that I was not a burden. Alluding to the possible objection that his refusal to receive pay was a sign either of his want of power to exact it, or of his want of
affection for them (2 Corinthians 11:7).

Forgive, etc. Ironical.

15. Be spent (ejkdapanhqh>somai). Only here in the New Testament. To spend utterly. Later Greek writers use the simple verb dapana>w to expend, of the
consumption of life.

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

20. Strifes (ejriqei~ai). Rev., better, factions. See on James 3:14.

Wraths (qumoi>) For the plural, compare deaths, 2 Corinthians 11:33; drunkennesses, Galatians 5:21; bloods, John 1:13 (see note); the willings of the flesh, Ephesians
2:3; mercies, Philippians 2:1. Excitements or outbursts of wrath.

Whisperings (yiqurismoi>). Psithurismoi, the sound adapted to the sense. Only here in the New Testament. Secret slanders. In Sept., Ecclesiastes 10:11 it is used of the
murmuring of a snake-charmer. 161 Yiquristh>v whisperer, occurs Romans 1:29.

Swellings (fusiw>seiv). Only here in the New Testament. Conceited inflation. For the kindred verb fusia>w to puff up, see on 1 Corinthians 4:6.

Tumults (ajkatastasi>ai). See 2 Corinthians 2 Corinthians 6:5.

21. Among you (pro). Better, as Rev., before. In my relation to you.

Shall bewail (penqh>sw). Lament with a true pastor's sorrow over the sin.

Many (pollou). With special reference to the unchaste.

Sinned - already (prohmarthko>twn). Rev., heretofore. Only here and 2 Corinthians 13:2. The perfect tense denotes the continuance of the sin. Heretofore probably
refers to the time before his second visit.

Have not repented (mhntwn). The only occurrence of the verb in Paul's writings. Meta>noia repentance, occurs only three times: Romans 2:4; 2 Corinthians 7:9, 10.

Of the uncleanness (ejpia|). Connect with bewail, not with repent. There are no examples in the New Testament of the phrase metanoei~n ejpi> to repent over, though
such occur in the Septuagint.

Lasciviousness (ajselgei>a|). See on Mark 7:22.

CHAPTER 13

1. The third time. The great mass of modern expositors hold that Paul made three visits to Corinth, of the second of which there is no record. 162

I am coming. The third visit which I am about to pay. Alford observes that had not chronological theories intervened, no one would ever have thought of any other
rendering. Those who deny the second visit explain: this is the third time that I have been intending to come.

2. I told you before and foretell you (proei>rhka kaigw). Rev., I have said beforehand, and I do say beforehand. The renderings of the A.V. and Rev. should be
carefully compared. The difference turns mainly on the denial or assumption of the second visit; the A.V. representing the former, and the Rev. the latter. I have said
beforehand thus refers to the second visit; I do say beforehand, to his present condition of absence.

As if I were present, the second time (wJv parwteron). Rev., as when I was present the second time; thus making a distinct historical reference to the second visit.
Note the comma after present in A.V. According to this, the second time is connected with prole>gw, I say beforehand the second time. Another explanation,
however, on the assumption of only two visits is, as if I were present this next time.

And being absent now I write to them which heretofore, etc. (kaifw). I write must be omitted; now connected with being absent; and to them which connected with I
say beforehand. Render, so now being absent (I say beforehand) to them which, etc.

3. A proof of Christ speaking in me (dokimh). Lit., of the Christ that speaks in me. An experimental proof of what kind of a being the Christ who speaks in me is.

In you (ejn uJmi~n). Better, among you. He is speaking, not of Christ as He dwells in them, but as He works with reference to them (eijv) and among their number,
inflicting punishment for their sin.

Through (ejx). Lit., out of, marking the source of both death and life.

Are weak in Him. The parallel with ver. 3 must be carefully noted. Christ will prove Himself not weak, but mighty among you. He was crucified out of weakness, but
He is mighty out of the power of God. A similar weakness and power will appear in our case. We are weak in Him, in virtue of our fellowship with Him. Like Him we
endure the contradiction of sinners, and suffer from the violence of men: in fellowship with His risen life we shall be partakers of the power of God which raised Him
from the dead, and shall exhibit this life of power toward you in judging and punishing you.

Toward you. Construe with we shall live.

5.Copyright
   Examine (c)  2005-2009,
            yourselves       Infobase Yourselves
                        (eJautouzete).    Media Corp.
                                                    is emphatic. Instead of putting Christ to the test, test yourselves. Rev., try, is better than examine.Page  184 /does
                                                                                                                                                            Examination 632
not necessarily imply a practical test. It may be merely from curiosity. Trial implies a definite intent to ascertain their spiritual condition.
from the dead, and shall exhibit this life of power toward you in judging and punishing you.

Toward you. Construe with we shall live.

5. Examine yourselves (eJautouzete). Yourselves is emphatic. Instead of putting Christ to the test, test yourselves. Rev., try, is better than examine. Examination does
not necessarily imply a practical test. It may be merely from curiosity. Trial implies a definite intent to ascertain their spiritual condition.

The faith, See on Acts 6:7. In a believing attitude toward Christ.

Prove (dokima>zete). As the result of trying.

Or know ye not, etc. Assuming that you thus prove yourselves, does not this test show you that Christ is in you as the result of your faith in him?

Reprobates (ajdo>kimoi). An unfortunate translation. A retrobate is one abandoned to perdition. The word is kindred to the verb prove (dokima>zete), and means
disapproved on trial See on Romans 1:28.

7. Not that we should appear approved, etc. The sense of the verse is this: We pray God that you do no evil, not in order that your good conduct may attest the
excellence of our teaching and example, so that we shall be approved; but in order that you may do what is good, thus rendering it impossible for us to prove our
apostolic authority by administering discipline. In that case we shall be as men unapproved. Stanley remarks that, in the light of this verse, Paul might have added to 2
Corinthians 6:9as without proof and yet as aprroved.

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

9. We are weak. Practically the same as unapproved. When your good conduct deprives us of the power of administering discipline, we are weak.

Perfection (kata>rtisin). Only here in the New Testament See on be perfect, ver. 11. Rev., perfecting.

10. Use sharpness (ajpoto>mwv crh>swmai). Rev., more literally and correctly, deal sharply, thus giving the force of the adverb. For sharply see on the kindred
ajpotomi>a severity, Romans 11:22.

11. Finally (loipo>n). Lit., as for the rest. Sometimes rendered now, as Matthew 26:45. "Sleep on now," for the time that remains. Besides, as 1 Corinthians 1:16. It
remaineth, 1 Corinthians 7:29. Henceforth, 2 Timothy 4:8; Hebrews 10:13. Often as here, finally. In every case the idea of something left over is at the bottom of the
translation.

Farewell (cai>rete). In the classics used both at meeting and at parting. Lit., hail! See on James 1:1. Rev., in margin, has rejoice. It is somewhat doubtful whether it ever
has the meaning farewell in the New Testament. 163 Edersheim says that, on Sabbaths, when the outgoing course of priests left the temple, they parted from each other
with a farewell, reminding us of this to the Corinthians: "He that has caused His name to dwell in this house cause love, brotherhood, peace, and friendship to dwell
among you" ("The Temple," p. 117).

Be perfect (katarti>zesqe). Rev., be perfected. See on Luke 6:40; 1 Peter 5:10. Paul speaks both of individual perfection and of the perfection of the Church through
the right adjustment of all its members in Christ. Compare 1 Corinthians 1:10. The verb is kindred with perfecting, ver. 9.

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

14. The grace, etc. The most complete benediction of the Pauline epistles. In most of the epistles the introductory benedictions are confined to grace and peace. In the
pastoral epistles mercy is added. In the closing benedictions uniformly grace.

THE EPISTLE TO THE EPHESIANS
CHAPTER 1

"The first chapter has, so to speak, a liturgical, psalmodic character, being, as it were, a glowing song in praise of the transcendent riches of the grace of God in Christ,
and the glory of the Christian calling" (Schaff).

1. By the will of God. As frequently in the introductions of the epistles, to emphasize his divine appointment. In Romans 1:1; 1 Corinthians 1:1called is added.

To the saints. See on Romans 1:7; Colossians 1:2; Philippians 1:1.

At Ephesus. There is much discussion as to the genuineness of these words. They are bracketed by both Westcott and Hort, and Tischendorf. 165 On their omission
or retention turns the question whether the epistle was addressed to the church at Ephesus, or was a circular epistle, addressed to Ephesus along with several other
churches. For Ephesus, see on Revelation 2:1.

The faithful. Not faithful in the sense of fidelity and perseverance, but believing, as John 20:27; Acts 10:45. It is to be included with the saints under the one article.

2 Grace. One of the leading words of the epistle. 166 It is used thirteen times.

3. Blessed (eujloghto). Placed first in the clause for emphasis, as always in the corresponding Hebrew in the Old Testament. The verb is commonly omitted - blessed
the God. In the New Testament used of God only. The perfect participle of the verb, eujloghme>nov blessed, is used of men. See on 1 Peter 1:3. The word differs
from that used in the Beatitudes, maka>riov. which denotes character, while this word denotes repute. Lit., well-spoken of.

God and Father of our Lord, etc. Some object to this rendering on the ground that the phrase God of Christ is unusual, occurring nowhere in Paul, except ver. 17 of
this chapter. Such render, God who is also the Father, etc. But Christ of God is found Matthew 27:46; and my God, John 20:17; Revelation 3:12. Compare, also, 1
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                 Page 185 / 632
Corinthians  3:23; and the phrase is undoubted in ver. 17.

Hath blessed (eujlogh>sav). Kindred with eujloghto blessed.
from that used in the Beatitudes, maka>riov. which denotes character, while this word denotes repute. Lit., well-spoken of.

God and Father of our Lord, etc. Some object to this rendering on the ground that the phrase God of Christ is unusual, occurring nowhere in Paul, except ver. 17 of
this chapter. Such render, God who is also the Father, etc. But Christ of God is found Matthew 27:46; and my God, John 20:17; Revelation 3:12. Compare, also, 1
Corinthians 3:23; and the phrase is undoubted in ver. 17.

Hath blessed (eujlogh>sav). Kindred with eujloghto blessed.

Spiritual (pneumatikh|~). Another leading word. Spirit and spiritual occur thirteen times. Paul emphasizes in this epistle the work of the divine Spirit upon the human
spirit. Not spiritual as distinguished from bodily, but proceeding from the Holy Spirit. Note the collocation of the words, blessed, blessed, blessing.

In the heavenly places (ejn toi~v ejpourani>oiv). Another keyword; one of the dominant thoughts of the epistle being the work of the ascended Christ. Places is
supplied, the Greek meaning in the heavenlies. Some prefer to supply things, as more definitely characterizing spiritual blessing. But in the four other passages where the
phrase occurs, 1:20; 2:6; 3:10; 6:12, the sense is local, and ejpoura>niov heavenly, is local throughout Paul's epistles. The meaning is that the spiritual blessings of God
are found in heaven and are brought thence to us. Compare Philippians 3:20.

4. Even as (kaqw). Explaining blessed us, in ver. 3. His blessing is in conformity with the fact that He chose.

Chose (ejxele>xato). Middle voice, for himself.

In Him. As the head and representative of our spiritual humanity. Compare 1 Corinthians 15:22. Divine election is in Christ the Redeemer. The crown of divine
sovereignty is redemption. God rules the world to save it.

Holy and without blame (aJgi>ouv kaimouv). The positive and negative aspects of christian life. See on Colossians 1:22. Rev., without blemish. The reference is to
moral rather than to forensic righteousness. Compare 1 Thessalonians 4:7.

In love. Join with foreordained, ver. 5. Having in love foreordained.

5. Having predestinated (proori>sav). Rev. foreordained. From pro> before, oJri>zw to define, the latter word being from o[pov a boundary. Hence to define or
determine beforehand.

Adoption (uiJoqesi>an). See on Romans 8:15. Never used of Christ.

Good pleasure (eujdoki>an). Not strictly in the sense of kindly or friendly feeling, as Luke 2:14; Philippians 1:15 but because it pleased Him, see Luke 10:21; Matthew
11:26. The other sense, however, is included and implied, and is expressed by in love.

6. To the praise of the glory of His grace. The ultimate aim of foreordained. Glory is an attribute of grace: that in which grace grandly and resplendently displays itself.
Praise is called forth from the children of God by this divine glory which thus appears in grace. The grace is not merely favor, gift, but it reveals also the divine
character. In praising God for what He does, we learn to praise Him for what He is. Glory is another of the ruling words of the epistle, falling into the same category
with riches and fullness. The apostle is thrilled with a sense of the plenitude and splendor of the mystery of redemption.

Wherein He hath made us accepted (ejn h|= ejcari>twsen hJma~v). The correct reading is h=v which, referring to grace. The meaning is not endued us with grace, nor
made us worthy of love, but, as Rev., grace - which he freely bestowed. Grace is an act of God, not a state into which He brings us.

The beloved. Christ. Beloved par excellence. Compare the Son of His love, Colossians 1:13; also Matthew 3:17; 17:5.

7. We have. Or are having. The freely bestowed (ver. 6) is thus illustrated by experience. The divine purpose is being accomplished in the lives of believers.

Redemption (thtrwsin). See on Romans 3:24. Note the article: our redemption.

Through His blood. Further defining and explaining in whom.

Forgiveness (a]fesin). See on Luke 3:3; James 5:15; Romans 3:25. Forgiveness specifies the peculiar quality of redemption.

Sins (paraptwma>twn). Rev., better, trespasses. See on Matthew 6:14.

Riches. See on glory, ver. 6, and Romans 2:4.

8. Wherein He hath abounded (h=v ejperi>sseusen). Rev., correctly, which He made to abound. The verb is used both transitively and intransitively in the New
Testament. The transitive use belongs mainly to later Greek. Compare, for the transitive sense, Matthew 13:12; 2 Corinthians 4:15.

In all wisdom and prudence (ejn pa>sh| sofi>a| kaisei). For wisdom, see on Romans 11:33. For prudence, on Luke 1:17. The latter is an attribute or result of wisdom,
concerned with its practical applications. Both words refer here to men, not to God: the wisdom and prudence with which He abundantly endows His followers.
Compare Colossians 1:9. All wisdom is, properly, every kind of wisdom.

9. Having made known. The participle is explanatory of which He made to abound, etc.: in that He made known.

The mystery of His will. For mystery, see on Romans 11:25; Colossians 1:26. Another key-word of this epistle. God's grace as manifested in redemption is a mystery
in virtue of its riches and depth - as the expression of God's very nature. The mystery of the redemption in Christ, belonging to the eternal plan of God, could be known
to men only through revelation - making known. Of his will; pertaining to his will. Compare Ephesians 3:9.

Purposed (proe>qeto). Only here, Romans 1:13; 3:25 (note).

In Himself (ejn auJtw|~). The best texts read aujtw|~ in Him; but the reference is clearly to God, not to Christ, who is expressly mentioned in the next verse.

10. That in the dispensation, etc. (eijv oijkonomi>an). The A.V. is faulty and clumsy. EiJv does not mean in, but unto, with a view to. Dispensation has no article. The
clause is directly connected with the preceding: the mystery which He purposed in Himself unto a dispensation. For oijkonomi>a dispensation see on Colossians 1:25.
Here and Ephesians
 Copyright            3:2, of the
             (c) 2005-2009,       divine regulation,
                               Infobase  Media Corp. disposition, economy of things.                                                                Page 186 / 632
Of the fullness of times (tou~ plhrw>matov tw~n kairw~n). For fullness, see on Romans 11:12; John 1:16; Colossians 1:19. For times, compare Galatians 4:4"fullness
of the time (tou~ cro>nou), where the time before Christ is conceived as a unit. Here the conception is of a series of epochs. The fullness of the times is the moment
In Himself (ejn auJtw|~). The best texts read aujtw|~ in Him; but the reference is clearly to God, not to Christ, who is expressly mentioned in the next verse.

10. That in the dispensation, etc. (eijv oijkonomi>an). The A.V. is faulty and clumsy. EiJv does not mean in, but unto, with a view to. Dispensation has no article. The
clause is directly connected with the preceding: the mystery which He purposed in Himself unto a dispensation. For oijkonomi>a dispensation see on Colossians 1:25.
Here and Ephesians 3:2, of the divine regulation, disposition, economy of things.

Of the fullness of times (tou~ plhrw>matov tw~n kairw~n). For fullness, see on Romans 11:12; John 1:16; Colossians 1:19. For times, compare Galatians 4:4"fullness
of the time (tou~ cro>nou), where the time before Christ is conceived as a unit. Here the conception is of a series of epochs. The fullness of the times is the moment
when the successive ages of the gospel dispensation are completed. The meaning of the whole phrase, then, is: a dispensation characterized: by the fullness of the times:
set forth when the times are full.

To sum up all things in Christ (ajnakefalaiw>sasqai). Explanatory of the preceding phrase; showing in what the dispensation consists. For the word, see on Romans
13:9. It means to bring back to and gather round the main point (kefalai>on), not the head (kefalh>); so that, in itself, it does not indicate Christ (the Read) as the
central point of regathering, though He is so in fact. That is expressed by the following in Christ. The compounded preposition ajna> signifies again, pointing back to a
previous condition where no separation existed. All things. All created beings and things; not limited to intelligent beings. Compare Romans 8:21; 1 Corinthians 15:28.

The connection of the whole is as follows: God made known the mystery of His will, the plan of redemption, according to His own good pleasure, in order to bring to
pass an economy peculiar to that point of time when the ages of the christian dispensation should be fulfilled - an economy which should be characterized by the
regathering of all things round one point, Christ.

God contemplates a regathering, a restoration to that former condition when all things were in perfect unity, and normally combined to serve God's ends. This unity was
broken by the introduction of sin. Man's fall involved the unintelligent creation (Romans 8:20). The mystery of God's will includes the restoration of this unity in and
through Christ; one kingdom on earth and in heaven - a new heaven and a new earth in which shall dwell righteousness, and "the creation shall be delivered from the
bondage of corruption into the liberty of the glory of the children of God."

11. In Him. Resuming emphatically: in Christ.

We have obtained an inheritance (ejklhrw>qhmen). Only here in the New Testament. From klh~rov a lot. Hence the verb means literally to determine, choose, or
assign by lot. From the custom of assigning portions of land by lot, klh~rov acquires the meaning of that which is thus assigned; the possession or portion of land. So
often in the Old Testament. See Sept., Numbers 34:14; Deuteronomy 3:18; 15:4 etc. An heir (klhrono>mov) is originally one who obtains by lot. The A.V. here makes
the verb active where it should be passive. The literal sense is we were designated as a heritage. So Rev., correctly, were made a heritage. Compare Deuteronomy
4:20, a people of inheritance (lao). Also Deuteronomy 32:8, 9.

12. That we should be. Connect with we were made a heritage.

Who first trusted (toutav). In apposition with we (should be). So Rev., we who had, etc., trusted, more properly hoped; and first trusted is ambiguous. We refers to
Jewish Christians, and the verb describes their messianic hope before (pro>) the advent of Christ. Hence Rev., correctly, we who had (have) before hoped. In Christ
should be "in the Christ," as the subject of messianic expectation and not as Jesus, for whom Christ had passed into a proper name. It is equivalent to in the Messiah.
See on Matthew 1:1.

13. Ye also trusted. Gentile Christians. Trusted, which is not in the Greek, is unnecessary. The pronoun ye is nominative to were sealed.

In whom. Resuming the in whom at the beginning of the verse, and repeated on account of the length of the clause.

Ye were sealed (ejsfragi>sqhte). See on John 3:33; Revelation 22:10. Sealed with the assurance of the Holy Spirit. Romans 8:16; 2 Corinthians 1:22; 2 Timothy 2:19.

Spirit of promise. Strictly, the promise. Denoting the promise as characteristic of the Holy Spirit: the Spirit which was announced by promise. See Acts 2:16 sqq.; Joel
2:28; Zechariah 12:10; Isaiah 32:15; 44:3; John 7:39; Acts 1:4-8; Galatians 3:14.

14. Earnest. See on 2 Corinthians 1:22.

Unto the redemption, etc. Construe with ye were sealed.

Of the purchased possession (th~v peripoih>sewv). See on peculiar, 1 Peter 2:9. The word originally means a making to remain over and above; hence preservation;
preservation for one's self; acquisition; the thing acquired, or a possession. Used here collectively for the people possessed, as the circumcision for those circumcised,
Philippians 3:3; the election for those chosen, Romans 11:7. Rev., God's own possession, God's own being inserted for the sake of clearness. Compare Isaiah 43:21;
Acts 20:28; Titus 2:14.

Unto the praise of His glory. Construe with ye were sealed: Ye were sealed unto the redemption, etc.; setting forth God's purpose as it contemplates man. Ye were
sealed unto the praise of His glory; God's purpose as it respects Himself

15. Your faith (th' uJma~v pi>stin). The Greek phrase is nowhere else used by Paul. Lit., as Rev., the faith which is among you. Expositors endeavor to make a
distinction between this and Paul's common phrase hJ pi>stiv uJmw~n your faith, but they differ widely, and the distinction is at best doubtful.

Love. Omit.

Unto all the saints (thntav tououv). Lit., that which is toward all, etc. Love being omitted, this refers to faith: faith which displays its work and fruits toward fellow
Christians. See on Philemon 1:5, 6. Compare work of faith, 1 Thessalonians 1:3. Though love is not mentioned, yet faith works by love. Galatians 5:6.

16. Making mention, etc. As I make mention. The same expression occurs Romans 1:9; Philippians 1:4; Philemon 1:4.

17. God of our Lord Jesus Christ. Compare John 20:17; Matthew 27:46 and see on ver. 3.

Father of glory (oJ pathxhv). The Father to whom the glory belongs. Note the article, the glory, preeminently. Compare Acts 7:2; 1 Corinthians 2:8. See Psalms
18:3"who is worthy to be praised;" where the Hebrew is is praised. The exact phrase has no parallel in Scripture.

The Spirit of wisdom and revelation. Spirit has not the article, but the reference is to the Holy Spirit. Compare Matthew 12:28; Luke 1:15, 35, 41; Romans 1:4; 1 Peter
1:2. Wisdom(c)and
 Copyright        revelation are
                2005-2009,       specialMedia
                             Infobase    forms Corp.
                                               of the Spirit's operation. He imparts general illumination (wisdom) and special revelations of divine mysteries.
                                                                                                                                                      Page 187  The / 632
combination of two words with an advance in thought from the general to the special is characteristic of Paul. Compare grace and apostleship, Romans 1:5; gifts and
calling, Romans 11:29; wisdom and prudence, Ephesians 1:8wisdom and knowledge, Colossians 2:3.
18:3"who is worthy to be praised;" where the Hebrew is is praised. The exact phrase has no parallel in Scripture.

The Spirit of wisdom and revelation. Spirit has not the article, but the reference is to the Holy Spirit. Compare Matthew 12:28; Luke 1:15, 35, 41; Romans 1:4; 1 Peter
1:2. Wisdom and revelation are special forms of the Spirit's operation. He imparts general illumination (wisdom) and special revelations of divine mysteries. The
combination of two words with an advance in thought from the general to the special is characteristic of Paul. Compare grace and apostleship, Romans 1:5; gifts and
calling, Romans 11:29; wisdom and prudence, Ephesians 1:8wisdom and knowledge, Colossians 2:3.

In the knowledge of Him (ejn ejpignw>sei aujtou~) The sphere in which they will receive God's gift of wisdom and revelation. To know God is to be wise. The
condition is not merely acknowledgment, but knowledge. >gnwsiv knowledge is never ascribed to God in the New Testament. Of Him refers to God.

18. The eyes of your understanding being enlightened (pefwtisme>nouv touav uJmw~n). Rev., eyes of your heart. Lit., being enlightened as to the eyes of your heart;
enlightened being joined with you (ver. 17) by a somewhat irregular construction: may give unto you being enlightened. For a similar construction see Acts 15:22. The
phrase eyes of the heart occurs nowhere else in the New Testament. Plato has eye of the soul (yuch~v, "Sophist," 254). Ovid, speaking of Pythagoras, says: "With his
mind he approached the gods, though far removed in heaven, and what nature denied to human sight, he drew forth with the eyes of his heart" ("Metamorphoses," xv.,
62-64). Heart is not merely the seat of emotion, as in popular usage, but of thought and will. See on Romans 1:21. The particular aspect in which its activity is viewed,
perception or cognition, is determined by what follows, "that ye may know," etc.

Hope of His calling. Hope, not, as sometimes, the thing hoped for, but the sentiment or principle of hope which God's calling inspires.

The riches of the glory of His inheritance. Ellicott remarks that this is a noble accumulation of genitives, "setting forth the inheritance on the side of its glory, and the glory
on the side of its riches." Glory is the essential characteristic of salvation, and this glory is richly abounding. His inheritance: which is His, and His gift.

19. Exceeding (uJperba>llon). Compounds with uJpe>r over, beyond, are characteristic of Paul's intensity of style, and mark the struggle of language with the
immensity of the divine mysteries, and the opulence of the divine grace. See ver. Ephesians 1:21; 3:20; 2 Corinthians 4:17 etc.

According to the working of His mighty power (katargeian tou~ kra>touv th~v ijscu>ov aujtou~). The A.V. frequently impairs the force of a passage by combining into
a single conception two words which represent distinct ideas; translating two nouns by an adjective and a noun. Thus Philippians 3:21vile body, glorious body, for body
of humiliation, body of glory: Romans 8:21glorious liberty, for liberty of the glory: 2 Corinthians 4:4 glorious gospel, for gospel of the glory: Colossians 1:11glorious
power, for power of the glory: 1 Peter 1:14, obedient children, for children of obedience: 2 Peter 2:14 cursed children, for children of cursing. So here, mighty power,
for strength of might. The idea is thus diluted, and the peculiar force and distinction of the separate words is measurably lost. Rev., correctly, working of the strength of
His might. For working, see on Colossians 1:29. For strength and might, see on 2 Peter 2:11; John 1:12. Strength (kra>touv) is used only of God, and denotes relative
and manifested power. Might (ijscu>ov). is indwelling strength. Working (ejne>rgeian) is the active, efficient manifestation of these. Hence we have here God's
indwelling power, which inheres in the divine nature (strength); the relative quality or measure of this power (might); and the efficient exertion of the divine quality
(working). The phrase, according to the working of the strength, etc., is to be connected with the exceeding greatness of His power. The magnitude of God's power
toward believers is known in the operation of the strength of His might.

20. Which (h{n). Refer to working (ver. 19).

He wrought (ejnh>rghsen). The best texts read ejnh>rghken, perfect tense, He hath wrought. The verb is kindred with working (ver. 19).

In Christ. In the case of Christ. Christ's dead body was the point on which this working of divine power was exhibited. See Romans 8:11; 2 Corinthians 4:14.

When He raised (ejgei>rav). Or, in that He raised.

And set (kaiqisen). Rev., made Him to sit. The best texts read kaqi>sav having seated, or in that He caused him to sit.

Right hand. See Acts 7:56.

In the heavenly places. See on ver. 2. Local. Not merely of a spiritual state, which does not suit the local expressions made to sit and right hand.

21. Far above (uJpera>nw). Lit., over above. See on ver. 19. Connect with made Him to sit.

Principality, power, etc. These words usually refer to angelic powers; either good, as Ephesians 3:10; Colossians 1:16; 2:10; or bad, as Ephesians 6:12; 1 Corinthians
15:24; Colossians 2:15; or both, as Romans 8:38. See on Colossians 1:16; 2:15. Here probably good, since the passage relates to Christ's exaltation to glory rather
than to His victory over evil powers.

And every name that is named. And has a collective and summary force - and in a word. Every name, etc. Whatever a name can be given to. "Let any name be uttered,
whatever it is, Christ is above it; is more exalted than that which the name so uttered affirms" (Meyer). Compare Philippians 2:9. "We know that the emperor precedes
all, though we cannot enumerate all the ministers of his court: so we know that Christ is placed above all, although we cannot name all" (Bengel).

Not only in this world, etc. Connect with which is named. For world (aijw~ni), see on John 1:9.

22. Put all things in subjection. Compare Colossians 1:15-18; Psalms 8:5-8.

Gave Him. Him is emphatic: and Him He gave. Not merely set Him over the Church, but gave Him as a gift. See 2 Corinthians 9:15.

The Church (th|~ ejkklhsi>a|). See on Matthew 16:18.

23. Which is His body (h[tiv). The double relative is explanatory, seeing it is: by which I mean. Body, a living organism of which He is the head. See on Colossians
1:18.

The fullness. See on John 1:16; Romans 11:12; Colossians 1:19. That which is filled. The Church, viewed as a receptacle. Compare Ephesians 3:10.

That filleth all in all (tanta ejn pa~sin plhroume>nou). Better, that filleth all things with all things. The expression is somewhat obscure. All things are composed of
elements. Whatever things exist, God from His fullness fills with all those elements which belong to their being or welfare. The whole universe is thus filled by Him.

CHAPTER 2
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 188 / 632
1. And you. Taking up the closing thought of the preceding chapter, the magnitude of God's power toward believers as exhibited in Christ's resurrection. He now
shows that the same power is applied to his readers. Hence the connection is: "When He raised Him from the dead, etc., and you did He quicken, even as He
elements. Whatever things exist, God from His fullness fills with all those elements which belong to their being or welfare. The whole universe is thus filled by Him.

CHAPTER 2

1. And you. Taking up the closing thought of the preceding chapter, the magnitude of God's power toward believers as exhibited in Christ's resurrection. He now
shows that the same power is applied to his readers. Hence the connection is: "When He raised Him from the dead, etc., and you did He quicken, even as He
quickened Christ." The structure of the passage is broken. Paul having prominently in mind the thought God quickened you as He did Christ, begins with you also. Then
the connection is interrupted by vers. 2, 3, which describe their previous condition. Then ver. 1 is taken up in ver. 4, by but God, God introducing a new sentence.

Who were dead (o]ntav nekrou). Better, Rev., when ye were dead, thus giving the sense of the continued state in the past expressed by the participle being.

Trespasses - sins (paraptw>masin - aJmarti>aiv). See on Matthew 1:21; 6:14. Trespasses, special acts. Sins, all forms and phases of sin: more general.

2. Course (aijw~na). Lit., age. See on John 1:9.

Power (ejxousi>av). Collective, the whole empire of evil spirits.

The air. According to Paul's usage, in the simple physical sense. See Acts 22:23; 1 Corinthians 9:26; 1 Thessalonians 4:17; Revelation 16:17. The air is regarded as the
region of the demons' might.

The spirit. See on 1 Corinthians 2:12. The term designates the power over which Satan rules, on the side of its operation in men's hearts.

Now. With an implied reference to its former working in his readers. Compare once, ver. 3

Children of disobedience (uiJoi~v th~v ajpeiqei>av). Compare Ephesians 5:6. A Hebraistic expression. Compare son of perdition, John 17:12; children of obedience,
1 Peter 1:14; children of cursing, 2 Peter 2:14. Rev., correctly, sons of disobedience: belonging to disobedience as sons to a parent.

3. Had our conversation (ajnestra>fhmen). See on the kindred noun conversation, 1 Peter 1:15. Rev., more simply, lived.

Fulfilling (poiou~ntev). Rev., doing. The verb implies carrying out or accomplishing, so that the A.V. is more nearly correct. See on Romans 7:15; John 3:21.

Desires (qelh>mata). Lit., willings. See on Colossians 3:12.

Mind (dianoiw~n). More strictly, thoughts. See on Mark 12:30; Luke 1:51.

By nature children of wrath. See on ver. 2. Children (te>kna) emphasizes the connection by birth; see on John 1:12. Wrath (ojrgh~v) is God's holy hatred of sin; His
essential, necessary antagonism to everything evil, Romans 1:18. By nature (fu>sei) accords with children, implying what; is innate. That man is born with a sinful nature,
and that God and sin are essentially antagonistic, are conceded on all hands: but that unconscious human beings come into the world under the blaze of God's
indignation, hardly consists with Christ's assertion that to little children belongs the kingdom of heaven. It is true that there is a birth-principle of evil, which, if suffered to
develop, will bring upon itself the wrath of God. Whether Paul means more than this I do not know. 167

Others (oiJ loipoi>). Rev., correctly, the rest.

4. But God. Resuming ver. 1.

For His great love (dia>). For the sake of, in order to satisfy His love.

Quickened us together. Spiritually. Compare Colossians 2:13; Romans 6:11-14; 8:10, 11 "What God wrought in Christ He wrought, ipso facto, in all who are united
with Him" (Ellicott).

6. Raised us up. Compare Romans 6:5.

Made us sit together (suneka>qisen). Compare set Him, Ephesians 1:20. Together is ambiguous. Render with Him, as Rev. "Even now we sit there in Him, and shall sit
with Him in the end" (Andrews, cited by Ellicott). Compare Romans 8:30; Revelation 3:21. Meyer renders hath given us joint seat.

In Christ Jesus. Connect with raised up, made us sit, and in heavenly places. Resurrection, enthronement, heaven, all are in Christ.

7. The ages to come (toi~v aijw~sin toi~v ejpercome>noiv). Lit., the ages, those which are coming on. Which are successively arriving until Christ's second coming.

He might show (ejndei>xhtai). The middle voice denotes for His own glory. See on Colossians 1:6.

In kindness (ejn crhsto>thti). See on easy, Matthew 11:30. The grace of God is to be displayed in His actual benefits.

8. For by grace, etc. This may truly be called exceeding riches of grace, for ye are saved by grace. Grace has the article, the grace of God, in vers. 5, 7.

And that. Not faith, but the salvation.

Of God. Emphatic. Of God is it the gift.

10. For we are His workmanship. A reason why no man should glory. If we are God's workmanship, our salvation cannot be of ourselves. His is emphatic. His
workmanship are we.

Created (ktisqe>ntev). See on John 1:3. The verb originally means to make habitable, to people. Hence to found. God is called kti>sthv creator, 1 Peter 4:19 and oJ
kti>sav he that created, Romans 1:25. Compare Revelation 4:11. Kti>siv is used of the whole sum of created things, Mark 10:6; Romans 8:22.

Afore prepared (prohtoi>masen). Rev, more correctly, prepared. Made ready beforehand. God prearranged a sphere of moral action for us to walk in. Not only are
works the necessary
Copyright           outcome
           (c) 2005-2009,   of faith,Media
                          Infobase   but theCorp.
                                             character and direction of the works are made ready by God.                                  Page 189 / 632
That we should walk. In order that; to the end that.
kti>sav he that created, Romans 1:25. Compare Revelation 4:11. Kti>siv is used of the whole sum of created things, Mark 10:6; Romans 8:22.

Afore prepared (prohtoi>masen). Rev, more correctly, prepared. Made ready beforehand. God prearranged a sphere of moral action for us to walk in. Not only are
works the necessary outcome of faith, but the character and direction of the works are made ready by God.

That we should walk. In order that; to the end that.

11. Uncircumcision - circumcision. Abstract for concrete terms, the uncircumcised and circumcised.

Which is called. Notice the irony, giving back the called of the circumcised.

12. Being aliens (ajphllotriwme>noi). Rev., better, giving the force of the verb, alienated. As they had once been otherwise. Paul speaks ideally of a spiritual
commonwealth in which Jew and Gentile were together at peace with God, and of which the commonwealth of Israel is a type.

Israel. Selecting the most honorable title to describe the Jew. See on Acts 3:12. The reference is to the spiritual rather than to the national distinction. In being separated
from Christ, they were separated from that commonwealth in which, according to the promise, Christ would have been to them, as to the faithful Israelites, the object of
their faith and the ground of their salvation.

Covenants. The several renewals of God's covenant with the patriarchs.

Of promise (th~v ejpaggeli>av). Better, the promise. The messianic promise, which was the basis of all the covenants.

Without God (a]qeoi). God-forsaken. It might also mean godless or impious. The gentile gods were no gods.

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

14. Our peace (hJ eijrh>nh hJmw~n). Christ is similarly described in abstract terms in 1 Corinthians 1:30; wisdom, righteousness, sanctification, redemption. So
Colossians 1:27 hope of glory. Christ is thus not merely our peace-maker, but our very peace itself.

Both (tatera). Lit., the both. The neuter gender shows that Jews and Gentiles are conceived by the writer merely as two facts. The masculine is used in vers. 15, 16.

Hath broken down (lu>sav). Lit, loosened or dissolved. Rev., giving the force of the aorist tense, brake down. The participle has an explanatory force, in that He brake
down.

The middle-wall of partition (totoicon tou~ fragmou~). Lit., the middle wall of the fence or hedge. The wall which pertained to the fence; the fact of separation being
emphasized in wall, and the instrument of separation in fence. The hedge was the whole Mosaic economy which separated Jew from Gentile. Some suppose a
reference to the stone screen which bounded the court of the Gentiles in the temple.

15. Having abolished in His flesh the enmity (thsav). The enmity immediately follows the middle wall of partition, and should be rendered in apposition with and as
defining it, and as dependent on brake down, not on abolished: the middle wall which was the enmity. It is used abstractly, as peace in ver. 14. The enmity was the
result and working of the law regarded as a separative system; as it separated Jew from Gentile, and both from God. See Romans 3:20; 4:15; 5:20; 7:7-11. For
abolished, see on cumbereth, Luke 13:7 and make without effect, Romans 3:3.

The law of commandments contained in ordinances (tomon tw~n ejntolw~n ejn do>gmasin). The law, etc., depends in construction on having abolished, and is not in
apposition with the enmity, as A.V. The middle wall of partition, the enmity, was dissolved by the abolition of the law of commandments. Construe in His flesh with
having abolished. Law is general, and its contents are defined by commandments, special injunctions, which injunctions in turn were formulated in definite decrees.
Render the entire passage: brake down the middle-wall of partition, even the enmity, by abolishing in His flesh the law of commandments contained in ordinances.

For to make (i[na kti>sh|). Rev., that He might create. See on created, ver. 10. The work was to be a new creation on a new foundation.

In Himself. As the medium of reconciliation.

Of the twain one new man (touo eijv e[na kaino). The Greek is livelier: make the two into one new man. Kaino new, emphasizes the new quality; not newness in point
of time. See on Matthew 26:29.

16. Might reconcile (ajpokatalla>xh|). Only here and Colossians 1:20, 21. See on Colossians 1:20. The new man precedes the reconciling in Paul's statement, though,
as a fact, the order is the reverse. The verb contains a hint of restoration to a primal unity. See on ver. 12.

Thereby (ejn aujtw|~). Or upon it - the cross.

17. You which were afar off. Gentiles.

Them that were nigh. Jews. See on Romans 3:30. As children of the messianic covenant. See on ver. 12. Compare Isaiah 57:9 where the Septuagint reads, peace upon
peace to those who are far and to those who are near.

18. Access (prosagwgh). See on Romans 5:2. Notice the three persons of the Godhead: through Him (Christ); one Spirit, the Father.

19. Foreigners (pa>roikoi). See on Luke 24:18. Rev., better, sojourners. Without rights of citizenship.

20. Of the apostles and prophets. The foundation laid by them. Prophets are New-Testament prophets. See Ephesians 3:5; 4:11. See on 1 Corinthians 12:10.

Chief corner-stone (ajkrogwni>aou). Only here and 1 Peter 2:6.

21. All the building (pa~sa oikodomh). Lit., every building. Rev., each several building. But the reference is evidently to one building, and the rendering of A.V. should
be retained though the article is wanting.

 Copyright
Fitly framed(c) 2005-2009,
             together       Infobase Media Corp.
                      (sunarmologoume>nh). The present participle indicates the framing as in progress.                                                Page 190 / 632

Temple (nao). Sanctuary. See on Matthew 4:5. The more sacred portion of the structure is chosen for the figure.
21. All the building (pa~sa oikodomh). Lit., every building. Rev., each several building. But the reference is evidently to one building, and the rendering of A.V. should
be retained though the article is wanting.

Fitly framed together (sunarmologoume>nh). The present participle indicates the framing as in progress.

Temple (nao). Sanctuary. See on Matthew 4:5. The more sacred portion of the structure is chosen for the figure.

22. Are builded together (sunoikodomei~sqe). As component parts of the one building. The reference is to individual Christians, not to communities.

Habitation (katoikhth>rion). Answering to temple. Only here and Revelation 18:2. Indicating a permanent dwelling. See on dwell, Luke 11:26; Acts 2:5; Mark 5:3. In
marked contrast with sojourners, ver. 19.

Through the Spirit (ejn). Better, as Rev., in. In the fellowship of the indwelling Spirit.

CHAPTER 3

1. For this cause. Seeing ye are so builded together.

Of Christ Jesus (tou~ Cristou~ x~). Notice the article, the Christ, and see on Ephesians 2:13.

Gentiles. To whom Paul was expressly sent, and in preaching to whom he had fallen into the hands of the civil law.

2. If ye have heard (ei]ge hjkou>sate). Here begins a long digression extending to ver. 14. If, Rev., if so be, means upon the supposition that; not implying the certainty
of the assumption, though this shade of meaning is given by the context. The words are a reminder of his preaching among them.

Dispensation (oijkonomi>an). See on Ephesians 1:10; Colossians 1:25. The divine arrangement or disposition.

4. Whereby (pro). Lit., agreeably to which, namely, what he had written.

Mystery of Christ. The mystery which is Christ. See on Colossians 1:26; Romans 11:25.

5. Other generations (eJte>raiv). Other and different. See on Matthew 6:24.

6. Fellow--heirs - of the same body - partakers (sugklhro>noma su>sswma summe>toca). The second of these words occurs only here; the third only here and
Ephesians 5:7. They are strange to classical Greek.

7. Gift of the grace. The gift in which the grace of God consisted, the apostleship to the Gentiles.

By the effectual working of His power (katargeian th~v duna>mewv aujtou~). Rev., better, according to the working, etc. The gift was bestowed in accordance with
that efficiency which could transform Saul the persecutor into Paul the apostle to the Gentiles.

8. Less than the least (tw|~ ejlacistote>rw|). Only here in the New Testament, and very characteristic. A comparative is formed upon a superlative: more least than all
the saints. Compare 1 Corinthians 15:8. 168

Unsearchable (ajnexicni>aston). Only here and Romans 11:33 (note). Which cannot be tracked out.

9. To make all men see (fwti>sai pa>ntav). Lit., to enlighten.

The mystery. The admission of the Gentiles into covenant privileges.

From the beginning of the world (ajponwn). Lit., from the ages. Rev., from all ages. See on Colossians 1:26.

All things (tanta). Collectively.

10. To the intent that. Connect with the matter of the two preceding verses. Grace was given me to preach Christ and to enlighten men as to the long-hidden mystery of
the admission of the Gentiles, in order that now, etc.

Now. In contrast with all ages.

Principalities and powers. Good angels. See on Ephesians 1:21.

By the Church (dia>). Better, through, as Rev. By means of the Church. This agrees with what was said of the Church as the fullness of God, Ephesians 1:23.

Manifold wisdom (polupoi>kilov sofi>a). A very striking phrase. The adjective occurs only here, and means variegated. It is applied to pictures, flowers, garments.
Poi>kilon is used in the Septuagint of Joseph's coat, Genesis 37:3. Through the Church God's wisdom in its infinite variety is to be displayed - the many-tinted wisdom
of God - in different modes of power, different characters, methods of training, providences, forms of organization, etc.

11. Eternal purpose (pro>qesin tw~n aijw>nwn). Lit., the purpose of the ages.

He wrought (ejpoi>hsen). Carried into effect. See on fulfilling, Ephesians 2:3.

12. Faith of Him (th~v pi>stewv aujtou~). As often, for faith in Him.

13. Faint (ejgkakei~n). Lit., lose heart. Kako>v in classical Greek, but not in the New Testament, sometimes means cowardly.

14. For this cause. Resuming the interrupted clause in ver. 1, and having still in mind the closing thought of Ephesians 2. Seeing ye are so built together in Christ, for this
 Copyright
cause, etc. (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 191 / 632

Father. Omit of our Lord Jesus Christ.
13. Faint (ejgkakei~n). Lit., lose heart. Kako>v in classical Greek, but not in the New Testament, sometimes means cowardly.

14. For this cause. Resuming the interrupted clause in ver. 1, and having still in mind the closing thought of Ephesians 2. Seeing ye are so built together in Christ, for this
cause, etc.

Father. Omit of our Lord Jesus Christ.

15. Of whom (ejx ou=). After whom.

The whole family (pa~sa patria) Rev., more correctly, every family. Patria> is, more properly, a group of families - all who claim a common path>r. father. Family,
according to our usage of the term, would be oi+kov house. The Israelites were divided into tribes (fulai>), and then into patpiai>, each deriving its descent from one of
Jacob's grandsons; and these again into oi+koi houses. So Joseph was both of the house (oi]kou) and family (patria~v) of David. We find the phrase oi+koi patriw~n
houses of the families, Exodus 12:3; Numbers 1:2. The word occurs only three times in the New Testament: here, Luke 2:4; Acts 3:25. In the last-named passage it is
used in a wide, general sense, of nations. Family is perhaps the best translation, if taken in its wider meaning of a body belonging to a common stock - a clan.
Fatherhood (Rev., in margin), following the Vulgate paternitas, means rather the fact and quality of paternity. Observe the play of the words, which can scarcely be
reproduced in English, pater, patria.

In heaven and earth. To the angelic hosts and the tribes of men alike, God is Father. There may be a suggestion of the different ranks or grades of angels, as
principalities, thrones, powers, etc. See ver. 10. "Wherever in heaven or in earth beings are grouped from their relation to a father, the name they bear in each case is
derived from the Father" (Riddle).

16. Might (duna>mei). Rev., power. Appropriate to the succeeding phrase the inner man, since it signifies faculty or virtue not necessarily manifest.

In the inward man (eijv to). The force of the preposition is into: might entering into the inmost personality. Inward man: compare outward man, 2 Corinthians 4:16. It is
the rational and moral I; the essence of the man which is conscious of itself as a moral personality. In the unregenerate it is liable to fall under the power of sin (Romans
7:23); and in the regenerate it needs constant renewing and strengthening by the Spirit of God, as here. Compare the hidden man of the heart, 1 Peter 3:4.

17. May dwell (katoikh~sai). Settle down and abide. Take up His permanent abode, so that ye may be a habitation (katoikhth>rion) of God. See on Ephesians 2:22.
The connection is with the preceding clause: "to be strengthened, etc., so that Christ may dwell, the latter words having at once a climactic and an explanatory force,
and adding the idea of permanency to that of strengthening.

By faith (diastewv). Through your (the article) faith, as the medium of appropriating Christ. Faith opens the door and receives Him who knocks. Revelation 3:20.

18. Rooted and grounded (ejrjrJizwme>noi kainoi). Compare Colossians 2:7 and see note. Grounded or founded, from qeme>lion foundation. The dwelling in ver. 17
would naturally suggest the foundation. Rooting and grounding are consequences of the strengthening of the Spirit and of Christ's indwelling.

In love. Standing first in the sentence and emphatic, as the fundamental principle of christian life and knowledge.

May be able (ejxiscu>shte). Rev., may be strong. This compound verb occurs only here. The preposition ejx has the force of fully or eminently. s>v is strength
embodied; inhering in organized power. Hence it is an advance on duna>mei might in ver. 16 (see note). Paul prays that the inward might or virtue may issue in ability to
grasp. Compare Luke 14:30; 16:3; Acts 27:16; James 5:16 and see notes. 169

Comprehend (katalabe>sqai). To English readers this conveys the meaning understand. Rev., better, apprehend: grasp. See on John 1:5 and compare Philippians 3:12,
13.

Breadth, etc. No special interpretations are to be given to these words. The general idea of vastness is expressed in these ordinary terms for dimension. Notice that the
article is attached only to the first, breadth, all the rest being included under the one article; the intention being to exhibit the love of Christ in its entire dimension, and not
to fix the mind on its constituent parts.

19. To know (gnw~nai). Practically, through experience; while apprehend marks the knowledge as conception.

Love of Christ. Christ's love to us. Human love to Christ could not be described in these terms.

Which passeth knowledge (thllousan th~v gnw>sewv). Which surpasses mere knowledge without the experience of love. Note the play on the words know and
knowledge.

That ye might be filled with all the fullness of God (i[na plhrwqh~te eijv pa~n torwma tou~ qeou~). Note the recurrence of that; that He would grant you; that ye may
be strong; that ye may be filled. With is better rendered unto, to the measure or standard of. Fullness of God is the fullness which God imparts through the dwelling of
Christ in the heart; Christ, in whom the Father was pleased that all the fullness should dwell (Colossians 1:19), and in whom dwelleth all the fullness of the Godhead
(Colossians 2:9).

20. Exceeding abundantly (uJperekperissou~). Only here, 1 Thessalonians 3:10; 5:13. Superabundantly. One of the numerous compounds of uJpe>r beyond, over and
above, of which Paul is fond. Of twenty-eight words compounded with this preposition in the New Testament, Paul alone uses twenty. For the order and construction,
see next note.

Above all (uJpenta). These words should not be connected with that, as A.V. and Rev.: "above all that we ask," etc. They form with do an independent clause. The
next clause begins with exceedingly above, and is construed with w=n that which we ask, etc. Read the whole, "Unto Him who is able to do beyond all, exceedingly
above that which," etc.

21. Glory. Properly, the glory, which is His due.

In the Church. Through which His many-tinted wisdom is to be displayed, and which is His fullness. The variety of the divine wisdom is again hinted at in all that we ask
or think.

By Christ Jesus (ejn). Rev., better, in. As the Church is the outward domain in which God is to be praised, so Christ is the spiritual sphere of this praise.

Throughout all ages, world without end (eijv pa>sav tanwn). Lit., unto all the generations of the age of the ages. Eternity is made up of ages, and ages of generations.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                                Page 192 / 632
CHAPTER 4
By Christ Jesus (ejn). Rev., better, in. As the Church is the outward domain in which God is to be praised, so Christ is the spiritual sphere of this praise.

Throughout all ages, world without end (eijv pa>sav tanwn). Lit., unto all the generations of the age of the ages. Eternity is made up of ages, and ages of generations.

CHAPTER 4

1. In the Lord. See on Philippians 1:14.

2. Lowiness - meekness. See on Matthew 11:29; 5:5.

Long-suffering. See on James 5:7.

Forbearing (ajneco>menoi). See on Luke 9:41.

3. Endeavoring (spouda>zontev). Not strong enough. Originally the verb means to make haste. So the kindred noun spoudh> haste, Mark 6:25; Luke 1:39. Hence
diligence. Rev., here, giving diligence.

To keep (threi~n). See on reserved, 1 Peter 1:4.

Unity of the Spirit. Wrought by the Holy Spirit.

Bond of peace. The bond which is peace. Compare Ephesians 2:14, our peace - made both one. Christ, our peace, is thus a bond of peace. Others, however, treat in
the bond as parallel with in love of ver. 2, and cite Colossians 3:14"love the bond of perfectness."

4. The connection with the preceding verses is as follows: I exhort you to unity, for you stand related to the Church, which is one body in Christ; to the one Spirit who
informs it; to the one hope which your calling inspires; to the one Lord, Christ, in whom you believe with one common faith, and receive one common sign of that faith,
baptism. Above all, to the one God and Father.

Body - Spirit. The body is the invisible Church, the mystical body of Christ: the Spirit, the Holy Spirit. Pneu~ma spirit, is never used in the New Testament of temper or
disposition.

Even as. To the facts of one body and one Spirit corresponds the fact of their calling in one hope. Compare Colossians 3:15.

In one hope of your calling (ejn mia~| ejlpi>di th~v klh>sewv uJmw~n). In, not by. Their calling took place in the one hope as its moral element or sphere, since they
were called to fellowship with Christ who is the one object and the one inspirer of hope. Compare called in peace, 1 Corinthians 7:15; in sanctification, 1 Thessalonians
4:7 (Rev.). Hope here is not the object but the principle of hope. The phrase hope of your calling signifies hope which is characteristic of God's call to salvation, and is
engendered by it. See on Ephesians 1:18.

5. Faith. The principle of faith; not that which is believed - the body of Christian doctrine, which does not promote unity. See on Acts 6:7.

Baptism. The external sign of faith, but of no significance without the Lord and the faith. Baptism is emphasized instead of the Eucharist, because the latter assumes and
recognizes unity as an established fact; while faith and baptism precede that fact, and are essential to it. Baptism, moreover, is not administered to the Church as a
body, but to individuals, and therefore emphasizes the exhortation to each member to be in vital union with the whole body.

6. One God and Father. The fundamental ground of unity. Note the climax: One Church, one Christ, one God.

Above all (ejpintwn). Rev, over: as ruler.

Through - in (dia - ejn). Through, pervading: in, indwelling. Compare Ephesians 2:22; 3:17.

7. Every one (eJnistw|). Rev., each. From the Church as a whole, he passes to its individual members. In the general unity the individual is not overlooked, and unity is
consistent with variety of gifts and offices.

Grace (hJ ca>riv). The article, omitted by A.V., is important: the one grace of God, manifesting itself in the different gifts.

8. Wherefore. Confirming by Scripture what has just been said.

When He ascended, etc. Quoted from Psalms 68:19 (Sept. 67:18). The Hebrew reads: "Ascending to the height thou didst lead captive captivity, and received gifts in
man." So Sept. Paul changes thou didst lead, didst receive, into he lead and he gave. The Psalm is Messianic, a hymn of victory in which God is praised for victory and
deliverance. It is freely adapted by Paul, who regards its substance rather than its letter, and uses it as an expression of the divine triumph as fulfilled in Christ's victory
over death and sin.

Ascended. The ascent of Jehovah is realized in Christ's ascent into heaven.

Captivity. Abstract for the body of captives. See on Luke 4:18. The captives are not the redeemed, but the enemies of Christ's kingdom, Satan, Sin, and Death.
Compare on Colossians 2:15 and 2 Corinthians 2:14.

Gave. In the Hebrew and Septuagint, received or took; but with the sense received in order to distribute among men. Compare Genesis 15:9take for me: Genesis 18:5,
I will fetch for you: Exodus 27:20bring thee, i.e., take and present to thee: Acts 2:33"Having received of the Father, etc., He hath shed forth." Thus Paul interprets the
received of the Old Testament. His point is the distribution of grace by Christ in varied measure to individuals. He confirms this by Scripture, seeing in the Jehovah of
this Old-Testament passage the Christ of the New Testament - one Redeemer under both covenants - and applying the Psalmist's address to Christ who distributes the
results of His victory among His loyal subjects. These results are enumerated in ver. 11 sqq.

9. Now that He ascended. vers. 9 and 10 are parenthetical, showing what the ascension of Christ presupposes. By descending into the depths and ascending above all,
He entered upon His function of filling the whole universe, in virtue of which function He distributes gifts to men. See Ephesians 1:23. Rev., properly, inserts this, thus
giving the force of the article which calls attention to the fact of ascension alluded to in the quotation. "Now the or this 'He ascended."'
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 193 / 632
What is it but. What does it imply?

Descended first (kaibh). His ascent implies a previous descent. A.V. reads first, following the Tex. Rec. prw~ton. Rev., correctly, He also descended. Compare John
9. Now that He ascended. vers. 9 and 10 are parenthetical, showing what the ascension of Christ presupposes. By descending into the depths and ascending above all,
He entered upon His function of filling the whole universe, in virtue of which function He distributes gifts to men. See Ephesians 1:23. Rev., properly, inserts this, thus
giving the force of the article which calls attention to the fact of ascension alluded to in the quotation. "Now the or this 'He ascended."'

What is it but. What does it imply?

Descended first (kaibh). His ascent implies a previous descent. A.V. reads first, following the Tex. Rec. prw~ton. Rev., correctly, He also descended. Compare John
3:13.

The lower parts of the earth (tatera me>rh th~v gh~v). The under world. The reference is to Christ's descent into Hades. Some give the words a comparative force,
deeper than the earth.

10. Fill all things. Compare Ephesians 1:23.

11. The gifts specified.

He gave. He is emphatic. It is He that gave. Compare given in ver. 7.

Apostles. Properly, as apostles, or to be apostles. Christ's ministers are gifts to His people. Compare 1 Corinthians 3:5"ministers as the Lord gave;" also 1 Corinthians
3:21, 22. The distinguishing features of an apostle were, a commission directly from Christ: being a witness of the resurrection: special inspiration: supreme authority:
accrediting by miracles: unlimited commission to preach and to found churches.

Prophets. Preachers and expounders under the immediate influence of the Spirit, and thus distinguished from teachers. 1 Corinthians 12:10.

Evangelists. Traveling missionaries.

Pastors and teachers. Pastors or shepherds. The verb poimai>nw to tend as a shepherd, is often used in this sense. See on 1 Peter 5:2; Matthew 2:6. The omission of
the article from teachers seems to indicate that pastors and teachers are included under one class. The two belong together. No man is fit to be a pastor who cannot
also teach, and the teacher needs the knowledge which pastoral experience gives.

12. For the perfecting (pro). Only here in the New Testament. In classical Greek of refitting a ship or setting a bone. The preposition for denotes the ultimate purpose.
Ministering and building are means to this end. Hence its emphatic position in the sentence. For perfecting, see on mending, Matthew 4:21; perfected, Matthew 21:16;
Luke 6:40; 1 Peter 5:10. Compare 1 Corinthians 1:10; Hebrews 13:21. The radical idea of adjustment is brought out in ver. 13.

For the work of the ministry (eijv e]rgon diakoni>av). Rev., much better, unto the work of ministering. Eijv unto, marks the immediate purpose of the gift. He gave
apostles, etc., unto the work of ministering and building, for the perfecting, etc. The prevailing sense of diakoni>a ministry, in the New Testament, is spiritual service of
an official character. See Acts 1:25; 6:4; 20:24; Romans 11:13; 1 Timothy 1:12; 2 Timothy 4:5.

Edifying (oijkodomh). Rev., building up. See on Acts 20:32. Notice the combination of perfecting and building. Building defines the nature of the work of ministry, and
perfecting comes through a process.

13. Till (me>cri). Specifying the time up to which this ministry and impartation of gifts are to last.

Come (katanth>swmen). Arrive at, as a goal. See Acts 16:1; 18:19; 25:13. Rev., attain.

In the unity (eijv). Rev., correctly, unto. Compare one faith, ver. 5.

Knowledge (th~v ejpignw>sewv). The full knowledge. Not identical with faith, since the article puts it as a distinct conception; but related to faith. Compare Philippians
3:9, 10; 1 John 4:16. "Christians are not to be informed merely on different sections of truth and erring through defective information on other points, but they are to be
characterized by the completeness and harmony of their ideas of the power, work, history, and glory of the Son of God" (Eadie).

Of the Son of God. Belongs to both faith and knowledge. Faith in Him, knowledge of Him.

Perfect (te>leion). Rev., full grown. See on 1 Corinthians 2:6.

Measure of the stature (me>tron hJliki>av). Defining perfect man. For stature, see on Luke 12:25. The word is rendered age, John 9:21, 23; Hebrews 11:11. So here,
by some, the age when the fullness of Christ is received. But fullness and grow up (ver. 15) suggest rather the idea of magnitude.

Fullness of Christ. Which belongs to Christ and is imparted by Him. See John 1:16 and compare Ephesians 3:19.

14. Children (nh>pioi). See on 1 Corinthians 2:6; 3:1. As to the connection, ver. 13 states the ultimate goal of christian training; ver. 14 that which is pursued with a
view to the attainment of that goal. Ver. 14 is subordinate to ver. 13, as is shown by the retention of the same figure, and is remotely dependent on vers 11, 12. The
remote end, ver. 13, is placed before the more immediate one, as in ver. 12. See note.

Tossed to and fro (kludwnizo>menoi). Only here in the New Testament. See on wave, James 1:6. For Paul's use of nautical metaphors, see on Philippians 1:23.
Compare Plato: "Socrates. In a ship, if a man having the power to do what he likes, has no intelligence or skill in navigation, do you see what will happen to him and to
his fellow-sailors? Alcibiades. Yes, I see that they will all perish" ("Alcibiades," i., 135).

Wind of doctrine. Or of the teaching. The different teachings of philosophers or of religious quacks are represented as winds, blowing the unstable soul in every
direction.

Sleight (kubei>a|). Only here in the New Testament. From ku>bov a cube or die. Lit., dice-playing.

Cunning craftiness (panourgi>a|). See on Luke 20:23. The craft which gamblers use.

Whereby they lie in wait to deceive (proan th~v pla>nhv). Lit., tending to the system of error. Rev., after the wiles of error. Meqodei>a means a deliberate planning or
system.  Of error
 Copyright         includes theInfobase
             (c) 2005-2009,      idea of deceit
                                          MediaorCorp.
                                                   delusion. See Matthew 27:64; Romans 1:27; 2 Pet 2:18; 3:17; James 5:20. Error organizes. It has its systems
                                                                                                                                                    Page    194and/ its
                                                                                                                                                                     632
logic. Ellicott remarks that here it is almost personified.

15. Speaking the truth (ajlhqeu>ontev). Only here and Galatians 4:16. In classical Greek it means to be true, to arrive at truth, and to speak truth. Here the idea is
Cunning craftiness (panourgi>a|). See on Luke 20:23. The craft which gamblers use.

Whereby they lie in wait to deceive (proan th~v pla>nhv). Lit., tending to the system of error. Rev., after the wiles of error. Meqodei>a means a deliberate planning or
system. Of error includes the idea of deceit or delusion. See Matthew 27:64; Romans 1:27; 2 Pet 2:18; 3:17; James 5:20. Error organizes. It has its systems and its
logic. Ellicott remarks that here it is almost personified.

15. Speaking the truth (ajlhqeu>ontev). Only here and Galatians 4:16. In classical Greek it means to be true, to arrive at truth, and to speak truth. Here the idea is
rather that of being or walking in truth. Rev., in margin, dealing truly.

In love. Some connect with grow up. The parallel construction, tossed and carried about in the sleight, in craftiness, speaking truth in love, favors the A.V. and Rev., as
does the awkwardness of speaking truth standing alone. Moreover, Paul's habit is to subjoin, and not to prefix, his qualifying clauses.

16. Fitly joined - compacted (sunarmologou>menon - sumbibazo>menon). The present participles denote present, continuous progress. The two participles represent
respectively the ideas of harmony or adaptation and compactness or solidity. See on Acts 9:22 and Colossians 2:2.

By that which every joint supplieth (diashv aJfh~v th~v ejpicorhgi>av). Lit., through every joint of the supply. For joint, see on Colossians 2:19; for supply, see on 2
Peter 1:5. The supply specifies it as peculiarly Christ's. The phrase joint of the supply signifies joint whose office or purpose it is to supply. Construe with the two
participles, as Colossians 2:19.

According to the working. Construe with maketh increase.

In the measure of every part. According as each part works in its own proper measure.

Maketh. Notice the peculiar phrase; the whole body maketh increase of the body. It is a living organism, and its growth is produced by vital power within itself.

In love. As the element in which the upbuilding takes place. Compare Ephesians 3:17-19.

17. This - therefore. Referring to what follows. Therefore, resuming the exhortation of vers. 1-3.

Testify. Solemnly declare. Compare Acts 20:26; Galatians 5:3.

Other Gentiles. Omit other.

Vanity of their mind (mataio>thti tou~ noo). For vanity see on Romans 1:21; 8:20. For mind, on Romans 7:23.

18. Understanding (dianoi>a|). See on Luke 1:51. The moral understanding.

Life of God (zwh~v). See on John 1:4. The life which God bestows; life in Christ. See 1 John 5:11.

Through the ignorance. The cause of the alienation. Not to be construed with darkened, since ignorance is the effect, and not the cause, of the darkness of the
understanding

Which is in them (th). The participle of the substantive verb expresses the deep-seated, indwelling character of the ignorance.

Hardening (pw>rwsin). See on Mark 3:5. Dependent, like ignorance, on allienated. Arrange the whole clause thus:

The Gentiles walk in the vanity of their mind,

being darkened in their understanding,

being alienated from the life of God,

because of the ignorance that is in them,

because of the hardening of their heart.

19. Who (oi[tinev). Explanatory and classifying: men of the class which.

Being past feeling (ajphlghkotev). Only here in the New Testament. Lit, the verb means to cease from feeling pain. Hence to be apathetic.

Have given themselves over (pare>dwkan). See on Matthew 4:12; 11:27; 26:2; Mark 4:29; Luke 1:2; 1 Peter 2:23. The verb is frequently used of Christ giving
Himself for the world. Romans 4:25; Galatians 2:20; Ephesians 5:5, 25. It indicates a complete surrender. Meyer says, "with frightful emphasis." Where men
persistently give themselves up to evil, God gives them up to its power. See Romans 1:24.

Lasciviousness (ajselgei>a|~). See on Mark 7:22.

To work (eijv ejrgasi>an). Lit., to a working. In Acts 19:25 used of a trade. Not precisely in this sense here, yet with a shade of it. They gave themselves up as to the
prosecution of a business. The eijv unto is very forcible.

With greediness (ejn pleonexi>a|). The noun commonly rendered covetousness: in an eager grasping after more and more uncleanness. Not with, but in, as the state of
mind in which they wrought evil.

20. Have not learned (oujc ejma>qete). Rev., giving the force of the aorist tense, did not learn; at the time of your conversion, when you were instructed in Christ's
precepts. The phrase learn Christ occurs nowhere else. Christ does not stand for the doctrine of Christ; but Christ is the subject of His own message. See ver. 21.

21. If so be that ye heard Him (ei] ge aujtosate). The indicative mood implies the truth of the supposition: if ye heard as ye did. Him is emphatic. If it was Him that ye
heard. Compare John 10:27.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 195 / 632
By Him (ejn aujtw|~). Rev., correctly, in Him. In fellowship with.
precepts. The phrase learn Christ occurs nowhere else. Christ does not stand for the doctrine of Christ; but Christ is the subject of His own message. See ver. 21.

21. If so be that ye heard Him (ei] ge aujtosate). The indicative mood implies the truth of the supposition: if ye heard as ye did. Him is emphatic. If it was Him that ye
heard. Compare John 10:27.

By Him (ejn aujtw|~). Rev., correctly, in Him. In fellowship with.

As the truth is in Jesus (kaqw>v ejstin ajlh>qeia ejn tw|~ x~). As corresponds with not so. Ye did not in such a manner learn Christ if ye were taught in such a manner
as is truth, etc. Render, as Rev., as truth is in Jesus. Schaff paraphrases: "If you were taught so that what you received is true as embodied in the personal Savior."
"Taught in the lines of eternal fact and spiritual reality which meet in him" (Moule). Jesus is used rather than Christ: the historical rather than the official name. The life of
Christianity consists in believing fellowship with the historic Jesus, who is the Christ of prophecy.

22. That ye put away. Dependent upon ye were taught, and specifying the purport of the teaching.

The old man. See on Romans 6:6. Compare Colossians 3:9.

Which is corrupt (tomenon). The A.V. misses the force of the participle. The verb is passive, which is being corrupted, 170 and marks the progressive condition of
corruption which characterizes "the old man." Rev., correctly, waxeth corrupt.

According to the deceitful lusts (kataav th~v ajpa>thv). Rev., correctly, lusts of deceit. On the vicious rendering of similar phrases in A.V., see on Ephesians 1:19.
Deceit is personified.

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

24. New man (kaino). See on Matthew 26:29.

Created (ktisqe>nta). See on Ephesians 2:10.

In righteousness and true holiness (ejn dikiaiosu>nh kaithti th~v ajlhqei>av). Rev., correctly, in righteousness and holiness of truth. See on Luke 1:75. Truth. Opposed
to deceit, ver. 22, and likewise personified. Righteousness and holiness are attributes of truth.

25. Falsehood (to). Lit., the lie; used abstractly. See on John 8:44.

Members one of another. Compare Romans 12:5; 1 Corinthians 12:12-27. Chrysostom says: "Let not the eye lie to the foot, nor the foot to the eye. If there be a deep
pit, and its mouth covered with reeds shall present to the eye the appearance of solid ground, will not the eye use the foot to ascertain whether it is hollow underneath,
or whether it is firm and resists? Will the foot tell a lie, and not the truth as it is? And what, again, if the eye were to spy a serpent or a wild beast, will it lie to the foot?"

26. Be ye angry and sin not (ojrgi>zesqe kainete). Cited from Psalms 4:5 after the Septuagint. Hebrew, stand in awe and sin not. Righteous anger is commanded, not
merely permitted.

Wrath (parorgismw|~) Irritation, exasperation; something not so enduring as ojrgh> anger, which denotes a deep-seated sentiment. See on John 3:36.

27. Place. Room.

29. Corrupt (sapro). See on Luke 6:43 and Colossians 4:6.

That which is good (ei] tiv ajgaqo). Lit., if any is good. Discourse that is good, whatever it be.

To the use of edifying (proav). Lit., for the building up of the need. Rev., edifying as the need may be. Compare 1 Thessalonians 5:11, 14.

31. Bitterness (pikri>a) Bitter frame of mind

Wrath. What is commanded in ver. 26 is here forbidden, because viewed simply on the side of human passion.

Anger (qumo) Violent outbreak. See on John 3:36; James 5:7.

Clamor (kraugh) Outward manifestation of anger in vociferation or brawling.

Evil-speaking (blasfhmi>a). See on Mark 7:22.

Malice (kaki>a|). The root of all the rest. See on James 1:21.

32. Be ye (gi>nesqe). Lit., become, as following the putting away of anger, etc.

Kind (crhstoi>). See on easy, Matthew 11:30; gracious, 1 Peter 2:3.

Each other (eJautoi~v) Lit., yourselves. See on Colossians 3:13. "Doing as a body for yourselves that which God did once for you all" (Alford).

CHAPTER 5

1. Be ye (gi>nesqe). Become, as Ephesians 4:32.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                                  Page 196 / 632
Followers (mimhtai). Rev, correctly, imitators.
CHAPTER 5

1. Be ye (gi>nesqe). Become, as Ephesians 4:32.

Followers (mimhtai). Rev, correctly, imitators.

Dear (ajgaphta>) Rev., beloved. As those to whom Christ has shown love

2. Walk in love. As imitators of God who is love.

Loved us (hJma~v) The correct reading is uJma~v you.

Gave (pare>dwken). To death Compare Romans 4:25 where the same verb was delivered is followed by was raised. See also Romans 8:32; Galatians 2:20.

Offering - sacrifice (prosfora - qusi>an). Offering, general, including the life as well as the death of Christ: sacrifice, special: on the cross. Properly, a slain offering.

A sweet smelling savor (ojsmhav). Rev., correctly, odor of a sweet smell. See on 2 Corinthians 2:14, 15, 16. The Septuagint, in Leviticus 1:9 uses this phrase to render
the Hebrew, a savor of quietness. For (eijv) expresses design, that it might become, or result: so that it became.

3. Or covetousness. Or sets this sin emphatically by itself.

Let it. It refers to each of the sins.

4. Filthiness (aijscro>thv). Obscenity.

Foolish talking (mwrologi>a). Only here in the New Testament. Talk which is both foolish and sinful. Compare corrupt communication, Ephesians 4:29. It is more than
random or idle talk. "Words obtain a new earnestness when assumed into the ethical terminology of Christ's school. Nor, in seeking to enter fully into the meaning of
this one, ought we to leave out of sight the greater emphasis which the words fool, foolish, folly obtain in Scripture than elsewhere they have or can have" (Trench).

Jesting (eujtrapeli>a). Only here in the New Testament. From euj well or easily, pre>pw to turn. That which easily turns and adapts itself to the moods and conditions
of those with whom it may be dealing at the moment. From this original sense of versatility it came to be applied to morals, as timeserving, and to speech with the
accompanying notion of dissimulation. Aristotle calls it chastened insolence. The sense of the word here is polished and witty speech as the instrument of sin; refinement
and versatility without the flavor of Christian grace. "Sometimes it is lodged in a sly question, in a smart answer, in a quirkish reason, in shrewd intimation, in cunningly
diverting or cleverly retorting an objection: sometimes it is couched in a bold scheme of speech, in a tart irony, in a lusty hyperbole, in a startling metaphor, in a plausible
reconciling of contradictions, or in acute nonsense.... Sometimes an affected simplicity, sometimes a presumptuous bluntness giveth it being.... Its ways are
unaccountable and inexplicable, being answerable to the numberless rovings of fancy and windings of language" (Barrow, Sermon xiv., "Against Foolish Talking and
Jesting." The whole passage is well worth reading).

5. Ye know (i]ste ginw>skontev). The A.V. fails to give the whole force of the expression, which is, ye know recognizing. Rev., ye know of a surety.

Idolater. Compare Colossians 3:5 and see on 1 Corinthians 5:10.

6. Vain. Plausible, but devoid of truth, and employed to palliate heathen vices.

7. Be not (gi>nesqe). Lit., become not. It is a warning against lapsing into old vices.

8. Ye were. Emphatic, and according with become of ver. 7. Ye were darkness, but now are ye light. Do not become darkness again.

Darkness (sko>tov). See on John 1:5.

Light (fw~v) Light itself; not a lamp.

Children of light. See Matthew 5:16.

9. Is in. Consists in. The verse is parenthetical.

10. Proving. Connect with walk. Walk, proving by your walk. Proving, see on 1 Peter 1:7.

Acceptable (euja>reston). Rev., better and more literally, well-pleasing. The one point of all moral investigation is, does it please God?

11. Have - fellowship (sugkoinwnei~te). See on Revelation 18:4; 1:9.

Unfruitful works (e]rgoiv toi~v ajka>rpoiv). Compare fruit, ver. 9, and Galatians 5:19, 22works of the flesh, fruit of the Spirit. Works which bring no blessing with
them. Compare Romans 6:21; 8:13; Galatians 5:21; 6:8.

Reprove (ele>gcete). See on John 3:20.

13. All things (tanta). More literally, they all, or all of them; the secret sins just mentioned.

That are reproved (ejlegco>mena). Lit., being reproved. Rev., when they are reproved. Reproved is to be taken in the same literal sense as in ver. 11, and not
metaphorically in the sense of being demonstrated by light, or brought to light, which is almost synonymous with are made manifest.

By the light. Connect with are made manifest, not with are reproved.

Whatsoever doth make manifest is light (pa~n tomenon fw~v ejsti>n). Wrong. The A.V. renders doth make manifest, as in the middle voice, but the verb is in the
passive voice. It occurs nearly fifty times in the New Testament, and never as middle. Hence Rev., correctly, everything that is made manifest.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page
Is light. A general proposition, going to show that manifestation can come only through light. Whatever is revealed in its true essence by light is of the   nature197    / 632
                                                                                                                                                                     of light. It
no longer belongs to the category of darkness. Manifestation is a law of good and evil alike. That which is of the truth seeks the light and cometh to the light. That which
is evil avoids the light, and loves darkness better than light, but none the less is brought to the light and appears in its own light. See John 3:20, 21. This truth is
Whatsoever doth make manifest is light (pa~n tomenon fw~v ejsti>n). Wrong. The A.V. renders doth make manifest, as in the middle voice, but the verb is in the
passive voice. It occurs nearly fifty times in the New Testament, and never as middle. Hence Rev., correctly, everything that is made manifest.

Is light. A general proposition, going to show that manifestation can come only through light. Whatever is revealed in its true essence by light is of the nature of light. It
no longer belongs to the category of darkness. Manifestation is a law of good and evil alike. That which is of the truth seeks the light and cometh to the light. That which
is evil avoids the light, and loves darkness better than light, but none the less is brought to the light and appears in its own light. See John 3:20, 21. This truth is
embodied in another form in the parable of the Tares. Growth is manifestation. By suffering the tares to grow, their difference from the wheat, which at first is not
apparent, is fully revealed.

14. He saith. God. This use of the personal pronoun is frequent in Paul's writings. See Galatians 3:16; Ephesians 4:8; 1 Corinthians 6:16.

Awake. etc. The quotation is probably a combination and free rendering of Isaiah 60:1; 26:19. For similar combinations see on Romans 3:10; 9:33. By some the words
are regarded as the fragment of a hymn.

Shall give thee light. Rev., correctly, shall shine upon thee.

15. See that ye walk circumspectly (ble>pete pw~v ajkribw~v peripatei~te). Lit., look how exactly ye walk. The best texts place tw~v how after ajkribw~v exactly.
So Rev., look carefully how ye walk. Circumspectly is better rendered carefully. It means exactly, accurately, from a]krov the farthest point. See on inquired diligently,
Matthew 2:6; and compare Luke 1:3; Acts 18:25 notes.

Not as unwise, but as wise. Explanatory of carefully.

16. Redeeming the time (ejxagorazo>menoi ton). See on Colossians 4:5.

17. Understanding (sunie>ntev). See on prudent, Matthew 11:25; foolish, Romans 3:21.

18. Be not drunk (mhskesqe). See on John 2:10.

Wherein. In drunkenness, not in wine.

Excess (ajswti>a). Rev., riot. Lit., unsavingness. See on riotous living, Luke 15:13.

19. Speaking to yourselves (lalou~ntev eJautoi~v). Rev., one to another. The A.V. is literally correct, but is open to the misinterpretation each one communing with
himself. The meaning is as in Colossians 3:13 and Rev. is better.

Psalms. See on 1 Corinthians 14:15

Hymns - spiritual songs. See on Colossians 3:16.

22. Your own (ijdi>oiv). The peculiar personal relationship is emphasized as the ground of the duty.

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

24. Therefore (ajlla). Rev, correctly, but. Offsetting the relation of savior. The comparison does not hold in respect of salvation, but it does hold in respect of
subjection.

26 Sanctify and cleanse (aJgia>sh| kaqari>sav). Rev., might sanctify, having cleansed. The Rev. brings out the proper succession of sanctification as a consequence of
cleansing: might sanctify after having cleansed.

With the washing of water (tw|~ loutrw|~ tou~ u[datov). Loutro>n washing is properly laver. Note the article, the laver, as something well known. There is no
satisfactory evidence for the meaning washing. The allusion is to baptism. Some find a reference to the bride's bath before marriage.

By the word (ejn rJh>mati). Rev., correctly, with the word. To be connected with having cleansed it by the laver of water: not with might sanctify, nor with the laver of
water alone, as a descriptive epithet. With the word describes that which accompanies the rite and which is the peculiar element of baptismal purification. Compare
John 15:3. Augustine says: "Take away the word, and what is the water but water?"

27. He might present it to Himself (parasth>sh| aujto). As a bride. Compare 2 Corinthians 11:2. Notice the two pronouns in conjunction, He, to Himself. Christ Himself
presents the bride.

Spot (spi>lon). Only here and 2 Peter 2:13; The kindred verb spilo>w to defile, occurs James 3:6; Jude 1:23.

Wrinkle (rJuti>da). Only here in the New Testament.

28. So. As Christ loved the Church.

As their own bodies (wJv). As being: since they are.

29. Flesh. Instead of body, with reference to Genesis 2:23.

Cherisheth (qa>lpei). Only here and 1 Thessalonians 2:7. Originally, to warm.

30. Omit of His flesh and of His bones.

31. Shall be joined (proskollhqh>setai). Only here; and Mark 10:7. See on Luke 15:15. The compound verb denotes most intimate union.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 198 / 632
Shall be one flesh (e]sontai eijv sa>rka mi>an). The A.V. overlooks the force of eijv unto. Lit., shall be unto one flesh. Rev., shall become.

32. A great mystery. Great is predicative, not attributive. Rev., correctly, this mystery is great. The reference in this mystery is to the preceding statement of the
30. Omit of His flesh and of His bones.

31. Shall be joined (proskollhqh>setai). Only here; and Mark 10:7. See on Luke 15:15. The compound verb denotes most intimate union.

Shall be one flesh (e]sontai eijv sa>rka mi>an). The A.V. overlooks the force of eijv unto. Lit., shall be unto one flesh. Rev., shall become.

32. A great mystery. Great is predicative, not attributive. Rev., correctly, this mystery is great. The reference in this mystery is to the preceding statement of the
conjugal relation of the Church with Christ, typified by the human marriage relation.

Concerning Christ and the Church. Rev., in regard of (eijv) Not calling your attention to the mere human relationship, but to the mysterious relation between Christ and
His Church, of which that is a mere semblance.

33. Nevertheless. Not to dwell longer on the mystical aspect of the subject.

Even as himself. Not as much as he loves himself, but as being his very self.

CHAPTER 6

1. In the Lord. The children being with their parents in the Lord, are to be influenced by religious duty as well as by natural affection.

Right (di>kaion). Belonging essentially to the very nature of the relation.

2. Honor thy father, etc. To what is essentially right the divine ordinance is added. Compare Aeschylus: "For the reverence of parents, this is written third in the laws of
much-venerated justice" ("Suppliants," 687-689). So Euripides: "There are three virtues which thou shouldst cultivate, my child, to honor the gods, and thy parents who
gave thee being and the common laws of Hellas" (Fragment). Honor expresses the frame of mind from which obedience proceeds.

First - with promise (prw>th en ejpaggeli>a|). First in point of promise, as it also is in order the first with promise.

3. Thou mayest live long (e]sh| makrocro>niov). Lit., mayest be long-lived. The adjective occurs only here.

4. Nurture and admonition (paidei>a| kaia|). Pav dei>a| from pai>v a child. In classical usage, that which is applied to train and educate a Child. So Plato: "Education
(paidei>a) is the constraining and directing of youth toward that right reason which the law affirms, and which the experience of the best of our elders has agreed to be
truly right" ("Laws," 659). In scriptural usage another meaning has come into it and its kindred verb paideu>ein, which recognizes the necessity of correction or
chastisement to thorough discipline. So Leviticus 26:18; Psalms 6:1; Isaiah 53:5; Hebrews 12:5-8. In Acts 7:22 paideu>w occurs in the original classical sense: "Moses
was instructed (ejpaideu>qh) in all the wisdom," etc. The term here covers all the agencies which contribute to moral and spiritual training. Discipline is better than Rev.,
chastening. Nouqesi>a admonition occurs only here, 1 Corinthians 10:11 and Titus 3:10. The kindred verb nouqete>w to warn or admonish, is found only in Paul's
letters, with the single exception of Acts 20:31 (see note). Its distinctive feature is training by word of mouth, as is shown by its classical usage in connection with words
meaning to exhort or teach. Xenophon uses the phrase nouqetikoigoi admonitory words. Yet it may include monition by deed. Thus Plato, speaking of public instruction
in music, says that the spectators were kept quiet by the admonition of the wand (rJa>bdou nouqe>thsiv, "Laws," 700). He also uses the phrase plhgai~v nouqetei~n to
admonish with blows. It includes rebuke, but not necessarily. Trench happily illustrates the etymological sense (nou~v the mind, ti>qhmi to put): "Whatever is needed to
cause the monition to be laid to heart." Admonition is a mode of discipline, so that the two words nurture and admonition stand related as general and special.

Of the Lord. Such discipline as is prescribed by the Lord and is administered in His name.

5. Servants (dou~loi). Bond-servants or slaves. In this appeal Paul was addressing a numerous class. In many of the cities of Asia Minor slaves outnumbered freemen.

Masters (kuri>oiv). See on Colossians 3:22.

According to the flesh. Regarded in their merely human relation.

With fear. See on Philippians 2:12.

Singleness. See on simplicity, Romans 12:8.

Unto Christ. "Common and secular inducements can have but small influence on the mind of a slave."

6. Eye service - men-pleasers. See on Colossians 3:22.

7. With good-will. Bengel quotes Xenophon: "The slave that is a steward must have good-will if he is to on thy place adequately." Compare Colossians 3:23.

8. Shall he receive (komi>setai). See on 1 Peter 1:8; compare Colossians 3:25.

9. Forbearing (ajnie>ntev). See on the kindred noun a]nesiv, A.V., liberty, Acts 24:23.

Threatening (thn). Note the article, the threatening customary from the master to the slave.

Knowing. since ye know.

Your master also (uJmw~n aujtw~n oJ kurio>v). The correct reading is kaiv both their master and yours. So Rev.

Respect of persons. See on James 2:1; Colossians 3:25.

10. Finally (ton). See on 2 Corinthians 13:11. Omit my brethren.

Be strong (ejndunamouou~sqe). Lit., be strengthened. Compare Romans 4:20 and Philippians 4:13.

Power of His might. See on Ephesians 1:19.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 199 / 632
11. Whole armor (panopli>an). Panoply is a transcript of the Greek word. Only here, ver. 13, and Luke 11:22 see note. In classical Greek of the full armor of a heavy-
armed soldier. The student may compare the description of the forging of Aeneas' armor by Vulcan (Virgil, "Aeneid," viii., 415-459), and of the armor itself as
Be strong (ejndunamouou~sqe). Lit., be strengthened. Compare Romans 4:20 and Philippians 4:13.

Power of His might. See on Ephesians 1:19.

11. Whole armor (panopli>an). Panoply is a transcript of the Greek word. Only here, ver. 13, and Luke 11:22 see note. In classical Greek of the full armor of a heavy-
armed soldier. The student may compare the description of the forging of Aeneas' armor by Vulcan (Virgil, "Aeneid," viii., 415-459), and of the armor itself as
displayed to Aeneas by Venus ("Aeneid," viii., 616-730). Also of the armor of Achilles (Homer, "Iliad," xviii., 468-617).

Wiles (meqodei>av). See on Ephesians 4:14. The armor is a defense against strategy as well as assault.

The devil (tou~ diabo>lou). See on Matthew 4:1; John 6:70. In Job and Zechariah used as the equivalent of Satan (hater or accuser, see on Luke 10:18), of a single
person, the enemy of mankind. In the other Old-Testament passages in which it occurs, it is used to translate either Satan or its equivalent in meaning, tsar (adversary,
distresser), but without the same reference to that single person. See Sept., 1 Chronicles 21:1; Esther 7:4; 8:1; Psalms 108:6; Numbers 22:32. The Septuagint usage
implies enmity in general, without accusation either true or false. In the New Testament invariably as a proper name, except in the Pastoral Epistles, where it has its
ordinary meaning slanderous. See 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3. As a proper name it is used in the Septuagint sense as the equivalent of Satan, and meaning
enemy.

12. We wrestle (e]stin hJmi~n hJ pa>lh). Rev., more literally and correctly, our wrestling is. Pa>lh wrestling, only here.

Flesh and blood. The Greek reverses the order.

Principalities and powers. See on Colossians 1:16.

Rulers of the darkness of this world (kosmokra>torav tou~ sko>touv tou>tou). Rev., more correctly, world-rulers of this darkness. World-Rulers only here. Compare
John 14:30; 16:11; 1 John 5:19; 2 Corinthians 4:4.

Spiritual wickedness (taav) Lit., the spiritual things of wickedness. Rev., spiritual hosts of wickedness. The phrase is collective, of the evil powers viewed as a body.
Wickedness is active evil, mischief. Hence Satan is called oJ ponhro>v the wicked one. See on Luke 3:19; 7:21; 1 John 2:13.

In high places (ejn toi~v ejpourani>oiv). Rev., more literally, in the heavenly places. Used in the general sense of the sky or air. See on Ephesians 2:2.

13. Wherefore. Because the fight is with such powers.

Take unto you (ajnala>bete). Lit., take up, as one takes up armor to put it on. So Rev.

The whole armor. An interesting parallel passage, evidently founded upon this, occurs in Ignatius' Epistle to Polycarp, 6. "Please the captain under whom ye serve, from
whom also ye shall receive your wages. Let no one of you be found a deserter. Let your baptism abide as your shield; your faith as your helmets; your love as your
spear; your patience as your whole armor. Let your good works be your savings (tasita deposita), 171 that you may receive what is justly to your credit." Gibbon
relates how the relaxation of discipline and the disuse of exercise rendered the soldiers less willing and less able to support the fatigues of the service. They complained
of the weight of their armor, and successively obtained permission to lay aside their cuirasses and helmets (ch. 27.).

Withstand. With has the sense of against, as appears in the older English withsay, to contradict; Anglo-Saxon, widstandan, to resist. Compare German, wider and
Widerstand, resistance.

Having done all. Everything which the crisis demands.

14. Having your loins girt about (perizwsa>menoi th). The verb is middle, not passive. Rev., correctly, having girded. Compare Isaiah 11:5. The principal terms in this
description of the christian armor are taken from the Septuagint of Isaiah.

Truth (ajlhqei>a|). The state of the heart answering to God's truth; inward, practical acknowledgment of the truth as it is in Him: the agreement of our convictions with
God's revelation.

The loins encircled by the girdle form the central point of the physical system. Hence, in Scripture, the loins are described as the seat of power. "To smite through the
loins" is to strike a fatal blow. "To lay affliction upon the loins" is to afflict heavily. Here was the point of junction for the main pieces of the body-armor, so that the
girdle formed the common bond of the whole. Truth gives unity to the different virtues, and determinateness and consistency to character. All the virtues are exercised
within the sphere of truth.

Breastplate of righteousness (qw>raka th~v dikaiosu>nhv). Compare Isaiah 59:17. Righteousness is used here in the sense of moral rectitude. In 1 Thessalonians 5:8
the breastplate is described as of faith and love. Homer speaks of light-armed warriors armed with linen corsets; and these were worn to much later times by Asiatic
soldiers, and were occasionally adopted by the Romans. Thus Suetonius says of Galba, that on the day on which he was slain by Otho's soldiers, he put on a linen
corset, though aware that it would avail little against the enemy's daggers ("Galba," 19.). Horn was used for this purpose by some of the barbarous nations. It was cut
into small pieces, which were fastened like scales upon linen shirts. Later, the corset of metal scales fastened upon leather or linen, or of flexible bands of steel folding
over each other, was introduced. They appear on Roman monuments of the times of the emperors. The Roman spearmen wore cuirasses of chain-mail. Virgil mentions
those in which the linked rings were of gold ("Aeneid," iii., 467). The stiff cuirass called sta>diov standing upright, because, when placed upon its lower edge it stood
erect, consisted of two parts: the breastplate, made of hard leather, bronze, or iron, and a corresponding plate covering the back. They were connected by leathern
straps or metal bands passing over the shoulders and fastened in front, and by hinges on the right side.

The breastplate covers the vital parts, as the heart,

15. Preparation (eJtoimasi>a|). Only here in the New Testament. The Roman soldier substituted for the greaves of the Greek (metal plates covering the lower part of
the leg) the caligae or sandals, bound by thongs over the instep and round the ankle, and having the soles thickly studded with nails. They were not worn by the
superior officers, so that the common soldiers were distinguished as caligati. *q>a means readiness; but in Hellenistic Greek it was sometimes used in the sense of
establishment or firm foundation, which would suit this passage: firm-footing. Compare Isaiah 52:7.

16. Above all (ejpi). Ambiguous. It may mean over all, or in addition to all. The latter is correct. Rev., withal.

The shield of
 Copyright  (c)faith (tostewv).Infobase
                 2005-2009,      Qureo>nMedia
                                         shield,Corp.
                                                 is from qu>ra door, because shaped like a door. Homer uses the word for that which is placed in front   of the
                                                                                                                                                      Page      doorway.
                                                                                                                                                              200   / 632
Thus of the stone placed by Polyphemus in front of his cave ("Odyssey," ix., 240). The shield here described is that of the heavy infantry; a large, oblong shield, four by
two and a half feet, and sometimes curved on the inner side. Sculptured representations may be seen on Trajan's column. Compare "Compass him as with a shield,"
Psalms 5:12. It was made of wood or of wicker-work, and held on the left arm by means of a handle. Xenophon describes troops, supposed to be Egyptians, with
establishment or firm foundation, which would suit this passage: firm-footing. Compare Isaiah 52:7.

16. Above all (ejpi). Ambiguous. It may mean over all, or in addition to all. The latter is correct. Rev., withal.

The shield of faith (tostewv). Qureo>n shield, is from qu>ra door, because shaped like a door. Homer uses the word for that which is placed in front of the doorway.
Thus of the stone placed by Polyphemus in front of his cave ("Odyssey," ix., 240). The shield here described is that of the heavy infantry; a large, oblong shield, four by
two and a half feet, and sometimes curved on the inner side. Sculptured representations may be seen on Trajan's column. Compare "Compass him as with a shield,"
Psalms 5:12. It was made of wood or of wicker-work, and held on the left arm by means of a handle. Xenophon describes troops, supposed to be Egyptians, with
wooden shields reaching to their feet ("Anabasis," i., 8, 9). Saving faith is meant.

Fiery darts (talh tana). Lit., the darts, those which have been set on fire. Herodotas says that the Persians attacked the citadel of Athens "with arrows whereto pieces of
lighted tow were attached, which they shot at the barricade" (viii., 52). Thucydides: "the Plataeans constructed a wooden frame, which they set up on the top of their
own wall opposite the mound.... They also hung curtains of skills and hides in front: these were designed to protect the woodwork and the workers, and shield them
against blazing arrows" (2:75). Livy tells of a huge dart used at the siege of Saguntum, which was impelled by twisted ropes. "There was used by the Saguntines a
missile weapon called falarica, with the shaft of fir, and round in other parts, except toward the point, whence the iron projected. This part, which was square, they
bound around with tow and besmeared with pitch. It had an iron head three feet in length, so that it could pierce through the body with the armor. But what caused the
greatest fear was that this weapon, even though it stuck in the shield and did not penetrate into the body, when it was discharged with the middle part on fire, and bore
along a much greater flame produced by the mere motion, obliged the armor to be thrown down, and exposed the soldier to succeeding blows" (21:8). Again, of the
siege of Ambracia by the Romans: "Some advanced with burning torches, others carrying tow and pitch and fire-darts, their entire line being illuminated by the
blaze" (38:6). Compare Psalms 7:13 where the correct rendering is, "His arrows He maketh fiery arrows." Temptation is thus represented as impelled from a distance.
Satan attacks by indirection - through good things from which no evil is suspected. There is a hint of its propagating power: one sin draws another in its track: the flame
of the fire-tipped dart spreads. Temptation acts on susceptible material. Self-confidence is combustible. Faith, in doing away with dependence on self, takes away fuel
for the dart. It creates sensitiveness to holy influences by which the power of temptation is neutralized. It enlists the direct aid of God. See 1 Corinthians 10:13; Luke
22:32; James 1:2; 1 Peter 4:12; 2 Peter 2:9.

17. Take the helmet of salvation (than tou~ swthri>ou de>xasqe). Compare Isaiah 59:17; 1 Thessalonians 5:8. Take is a different word from that used in vers. 13, 16.
It is receive as from God. The meaning is the helmet which is salvation. The protection for the head. The helmet was originally of skin, strengthened with bronze or other
metal, and surmounted with a figure adorned with a horsehair crest. It was furnished with a visor to protect the face.

Sword of the Spirit (ma>cairan tou~ pneu>matov). See on Revelation 6:4. The word of God serves both for attack and to parry the thrusts of the enemy. Thus Christ
used it in His temptation. It is the sword of the Spirit, because the Spirit of God gives it and inspires it. The Spirit's aid is needed for its interpretation. Compare John
14:10; Hebrews 4:12 in which latter passage the image is sacrificial.

Word of God (rJh~ma qeou~). See on Luke 1:37. See Luke 3:2; 4:4; Romans 10:17; Hebrews 6:5; 11:3.

18. Always (ejn panti). Incorrect. It means on every occasion. Rev., at all seasons. Compare Luke 21:36.

With all prayer and supplication (diashv proseuch~v kaisewv). Prayer is general, supplication special. Dia> with is literally through; that is, through the medium of. All,
lit., every. Prayer is of various kinds, formal, silent, vocal, secret, public, petitionary, ejaculatory - shot upward like a dart (jaculum) on a sudden emergency. Compare
Psalms 5:1, 2.

Watching thereunto (eijv aujto). Compare Colossians 4:2. For watching, see on Mark 13:33, 35. Thereunto, unto prayer, for occasions of prayer, and to maintain the
spirit of prayer. One must watch before prayer, in prayer, after prayer.

Perseverance (proskarterh>sei). Only here. The kindred verb proskartere>w to continue, occurs often. See on Acts 1:14.

19. Boldly. Connect with to make known, as Rev.; not with open my mouth, as A.V.

Mystery. See on Romans 11:25; Colossians 1:26.

20. I am an ambassador in bonds (presbeu>w ejn aJlu>sei). The verb to be an ambassador occurs only here and 2 Corinthians 5:20. See on Philemon 1:9. In bonds,
lit., in a chain: the particular word for the coupling-chain by which he was bound to the hand of his guard.

21. That ye also may know, etc. Compare Cicero to Atticus: "Send us some letter-carrier, that both you may know how it goes with us, and that we may know how
you fare and what you are going to do" (5:18).

Tychicus. See on Colossians 4:7.

A beloved brother. Rev., correctly, the beloved brother. Tychicus is referred to as well known.

24. In sincerity (ejn ajfqarsi>a|). Rev., correctly, in incorruptness: who love Christ with an imperishable and incorruptible love.

THE EPISTLE TO THE PHILIPPIANS
CHAPTER 1

1. Paul. The official designation is omitted, as in 1 and 2 Thessalonians and Philemon. It is not easy to explain the use or omission of the title apostle in all cases. Here,
and in Philemon and 1 Thessalonians, its omission may be accounted for by the general, unofficial, personal, affectionate character of the letter. In 2 Corinthians and
Galatians the reason for its use is apparent from the fact that Paul's official authority had been assailed. But it is also omitted in 2 Thessalonians, which has an
admonitory and rebuking character. Its use in the epistles to Timothy and Titus, private letters, is explained by the fact that Paul is addressing them not only as friends,
but as pastors. In Romans, while there is no evidence of any challenge of his apostolic claims, there is an authoritative exposition of Christian doctrine which appears to
warrant the title.

Timothy. Associated with Paul as in the introductions to 2 Corinthians and the two Thessalonian epistles. Timothy assisted Paul in founding the Philippian church Acts
16:1, 13; 17:14. Two visits of Timothy to Philippi are recorded, Acts 19:22; 20:3, 4. He is evidently preparing for a third visit, see Philippians 2:19. His only part in this
letter is his name in the salutation, and in Philippians 2:19.
 Copyright (c) 2005-2009, Infobase Media Corp.
To all the saints (pa~sin toi~v ajgi>oiv). In Paul's personal addresses in this epistle the word all occurs nine times. It is sufficiently accounted for byPage     201 / 632of
                                                                                                                                                            the expansiveness
grateful christian feeling which marks the entire letter, and it is doubtful whether it has any definite or conscious connection with the social rivalries hinted at in the epistle,
and which call forth exhortations to unity, as if Paul were disclaiming all partisan feeling by the use of the term. For saints, see on Colossians 1:2; Romans 1:7. The word
Timothy. Associated with Paul as in the introductions to 2 Corinthians and the two Thessalonian epistles. Timothy assisted Paul in founding the Philippian church Acts
16:1, 13; 17:14. Two visits of Timothy to Philippi are recorded, Acts 19:22; 20:3, 4. He is evidently preparing for a third visit, see Philippians 2:19. His only part in this
letter is his name in the salutation, and in Philippians 2:19.

To all the saints (pa~sin toi~v ajgi>oiv). In Paul's personal addresses in this epistle the word all occurs nine times. It is sufficiently accounted for by the expansiveness of
grateful christian feeling which marks the entire letter, and it is doubtful whether it has any definite or conscious connection with the social rivalries hinted at in the epistle,
and which call forth exhortations to unity, as if Paul were disclaiming all partisan feeling by the use of the term. For saints, see on Colossians 1:2; Romans 1:7. The word
is transferred from the Old Testament. The Israelites were called a[gioi holy, separated and consecrated, Exodus 19:6; Deuteronomy 7:6; 14:2, 21; Daniel 7:18, 22
etc. The christian Church has inherited the title and the privileges of the Jewish nation. Hence it is e]qnov a[gion a holy nation, 1 Peter 2:9. The term implies, but does
not assert, actual, personal sanctity. It is a social, not a personal epithet. See on Acts 26:10.

Philippi. In Macedonia. Travellers by sea landed at Neapolis, and then travelled ten miles to Philippi along the Via Egnatia, which traversed Macedonia from east to
west. The site was originally occupied by a town called Datus or Datum, and was known as Krenides from its numerous springs. It was called Philippi in honor of Philip
of Macedon, who enlarged and fortified it. Its situation was important, commanding the great high road between Europe and Asia. This fact led to its fortification by
Philip, and made it, later, the scene of the decisive battle which resulted in the defeat of Brutus and Cassius. Its soil was productive and rich in mineral treasures, which
had yielded a large revenue, but which, in Paul's time, had apparently become exhausted.

Augustus planted at Philippi a colonia. See on Acts 16:12. 172 A variety of national types assembled there - Greek, Roman, and Asiatic - representing different phases
of philosophy, religion, and superstition. It was therefore an appropriate starting-point for the Gospel in Europe, a field in which it could demonstrate its power to deal
with all differences of nation, faith, sex, and social standing. 173

Bishops (ejpisko>poiv). Lit., overseers. See on visitation, 1 Peter 2:12. The word was originally a secular title, designating commissioners appointed to regulate a
newly-acquired territory or a colony. It was also applied to magistrates who regulated the sale of provisions under the Romans. In the Septuagint it signifies inspectors,
superintendents, taskmasters, see 2 Kings 11:19; 2 Chronicles 34:12, 17; or captains, presidents, Nehemiah 11:9, 14, 22. In the apostolic writings it is synonymous
with presbyter or elder; and no official distinction of the episcopate as a distinct order of the ministry is recognized. Rev. has overseers in margin.

Deacons (diako>noiv). The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from dou~lov bond-servant. It
represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Corinthians 3:5; 2 Corinthians 3:6;
Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the
Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided
themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the
bodily wants of the poor. Their function was described by the phrase to serve tables, Acts 6:2 and their appointment left the apostles free to devote themselves to
prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is
especially described as a proselyte, Acts 6:5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Romans
16:5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are
referred to by the term helps, 1 Corinthians 12:28. Stephen and Philip especially appear in this capacity, Acts 8:5-40; 6:8-11. Such may also be the meaning of
ministering, Romans 12:7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts 6:3; 1 Timothy 3:8-13. Women were
also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Romans 16:1.

Ignatius says of deacons: "They are not ministers of food and drink, but servants (ujphre>tai, see on Matthew 5:25) of the Church of God" ("Epistle to Tralles," 2.).
"Let all pay respect to the deacons as to Jesus Christ" ("Tralles," 3.). "Respect the deacons as the voice of God enjoins you" ("Epistle to Smyrna," 8.). In "The Teaching
of the Twelve Apostles" the local churches or individual congregations are ruled by bishops and deacons. "Elect therefore for yourselves bishops and deacons worthy
of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise
them not, for they are those that are the honored among you with the prophets and teachers" (15:1, 2). Deaconesses are not mentioned.

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

3. Every remembrance (pa>sh| th|~ mnei>a|) Better, as Rev, all my remembrance.

Prayer (deh>sei). Rev., better, supplication. See on Luke 5:33.

For you all. Connect with every prayer of mine.

Request (thhsin). Rev., better, my supplication. The article refers to every supplication.

With joy. Joy is the keynote of this epistle. Bengel says: "The sum of the epistle is, 'I rejoice, rejoice ye."' See vers. Philippians 1:18, 25; Philippians 2:2, 17, 18, 28, 29;
3:l; 4:1, 4, 10.

5. For your fellowship (ejpia| uJmw~n). Connect with I thank God. For fellowship, see on 1 John 1:3. The word sometimes has the meaning of almsgiving,
contributions, as Romans 15:26; Hebrews 13:16. Though here it is used in the larger sense of sympathetic cooperation, yet it is no doubt colored by the other idea, in
view of the Philippians' pecuniary contributions to Paul. See Philippians 4:10, 15, 16.

In the Gospel (eijv tolion). Lit., unto the Gospel: Rev., in furtherance of.

6. Being confident (pepoiqw). With a slightly causative force: since I am confident.

Hath begun - will perform (ejnarxa>menov - ejpitele>sei). The two words occur together, 2 Corinthians 8:6; Galatians 3:3. Both were used of religious ceremonials. So
Euripides: "But come! Bring up the sacrificial meal-basket" (ejxa>rcou kana~); that is, begin the offering by taking the barley-meal from the basket ("Iphigenia in Aulis,"
435). Some find the sacrificial metaphor here, and compare Philippians 2:17, see note. Perform, better as Rev., perfect. Perform, in its older and literal sense of
carrying through (per) or consummating would express the idea; but popular usage has identified it with do.

7. Even as (kaqw>v). The reason for being confident (ver. 6).

Defense (ajpologi>a). See on 1 Peter 3:15.

Confirmation (bebaiw>sei). Only here and Hebrews 6:16. The kindred verb bebaio>w to confirm, occurs frequently, as Romans 15:8; 1 Corinthians 1:8 etc.

Partakers
 Copyrightof(c)
             my2005-2009,
                grace (sugkoinwnou>v    mou~Corp.
                            Infobase Media    th~v ca>ritov). Better, as Rev., partakers with me of grace. Lit., the grace, either the divine endowment
                                                                                                                                                   Page which
                                                                                                                                                           202enabled
                                                                                                                                                                / 632
them both to suffer bonds, and to defend and establish the Gospel, or the loving favor of God, which confers suffering and activity alike as a boon. The two may be
combined. Compare ver. 29.
Defense (ajpologi>a). See on 1 Peter 3:15.

Confirmation (bebaiw>sei). Only here and Hebrews 6:16. The kindred verb bebaio>w to confirm, occurs frequently, as Romans 15:8; 1 Corinthians 1:8 etc.

Partakers of my grace (sugkoinwnou>v mou~ th~v ca>ritov). Better, as Rev., partakers with me of grace. Lit., the grace, either the divine endowment which enabled
them both to suffer bonds, and to defend and establish the Gospel, or the loving favor of God, which confers suffering and activity alike as a boon. The two may be
combined. Compare ver. 29.

8. In the bowels of Jesus Christ (ejn spla>gcnoiv Cristou~ Ihsou~). Rev., better, in the tender mercies. Describing his longing, not as his individual emotion, but as
Christ's longing, as if the very heart of Christ dwelt in him. "In Paul not Paul lives, but Jesus Christ" (Bengel) With tender mercies compare reins, Revelation 2:23 note.

9. Judgment (aijsqh>sei). Only here in the New Testament. Rev., better, discernment: sensitive moral perception. Used of the senses, as Xenophon: "perception of
things sweet or pungent" ("Memorabilia," i., 4, 5). Of hearing: "It is possible to go so far away as not to afford a hearing" ("Anabasis," iv., 6, 13). The senses are called
aijsqh>seiv. See Plato, "Theaetetus," 156. Plato uses it of visions of the gods ("Phaedo," 111). Compare aijsqhth>ria senses, Hebrews 5:14. Discernment selects,
classifies, and applies what is furnished by knowledge.

10. Approve (dokima>zein). Sanction on test. See on 1 Peter 1:7.

Things which are excellent (taronta). Unnecessary difficulty has been made in the explanation of this phrase. Love displays itself in knowledge and discernment. In
proportion as it abounds it sharpens the moral perceptions for the discernment of what is best. The passage is on the line of 1 Corinthians 12:31"Covet earnestly the
best gifts," and the "more excellent way" to attain these gifts is love (Phillippians 13.). See on Romans 2:18 where the same phrase occurs, but with a different meaning.
Some explain things which are morally different.

Sincere (eiJlikrinei~v). See on pure, 2 Peter 3:1.

Without offense (ajpro>skopoi). See on Acts 24:16. It may be explained, not stumbling, or not causing others to stumble, as 1 Corinthians 10:32. Both senses may be
included. If either is to be preferred it is the former, since the whole passage contemplates their inward state rather than their relations to men.

Till the day, etc. (eijv). Rev., unto. Better, against; with a view to.

11. Fruit of righteousness (karponhv). The phrase occurs James 3:18. Compare Proverbs 11:30.

Glory and praise of God. For glory of God, see on Romans 3:23. That God's glory may be both manifested and recognized. Compare Ephesians 1:6.

12. Rather (ma~llon). For the furtherance of the Gospel rather than, as might have been expected, for its hindrance.

Furtherance (prokoph). Only here, ver. 25, and 1 Timothy 4:15. The metaphor is uncertain, but is supposed to be that of pioneers cutting (ko>ptw) a way before
(pro>) an army, and so furthering its march. The opposite is expressed by ejgko>ptw to cut into; hence to throw obstacles in the way, hinder. Galatians 5:7. See on 1
Peter 3:7.

13. My bonds in Christ are manifest (touv mou fanerousqai). Bonds and Christ, in the Greek, are too far apart to be construed together. Better, as Rev., my bonds
became manifest in Christ. His imprisonment became known as connected with Christ. It was understood to be for Christ's sake. His bonds were not hidden as though
he were an ordinary prisoner. His very captivity proclaimed Christ.

In all the palace (ejn o[lw| tw|~ praitwri>w|). Rev., throughout the whole praetorian guard. So Lightfoot, Dwight, Farrar. This appears to be the correct rendering. The
other explanations are, the imperial residence on the Palatine, so A.V.; the praetorian barracks attached to the palace, so Eadie, Ellicott, Lumby, and Alford; the
praetortan camp on the east of the city, so Meyer. 174

The first explanation leaves the place of Paul's confinement uncertain. It may have been in the camp of the Praetorians, which was large enough to contain within its
precincts lodgings for prisoners under military custody, so that Paul could dwell "in his own hired house," Acts 28:30. This would be difficult to explain on the
assumption that Paul was confined in the barracks or within the palace precincts.

The Praetorians, forming the imperial guard, were picked men, ten thousand in number, and all of Italian birth. The body was instituted by Augustus and was called by
him praetoriae cohortes, praetorian cohorts, in imitation of the select troop which attended the person of the praetor or Roman general. Augustus originally stationed
only three thousand of them, three cohorts, at Rome, and dispersed the remainder in the adjacent Italian towns. Under Tiberius they were all assembled at Rome in a
fortified camp. They were distinguished by double pay and special privileges. Their term of service was originally twelve years, afterward increased to sixteen. On
completing his term, each soldier received a little over eight hundred dollars. They all seem to have had the same rank as centurions in the regular legions. They became
the most powerful body in the state; the emperors were obliged to court their favor, and each emperor on his accession was expected to bestow on them a liberal
donative. After the death of Pertinax (A.D. 193) they put up the empire at public sale, and knocked it down to Didius Julianus. They were disbanded the same year on
the accession of Severus, and were banished; but were restored by that emperor on a new plan, and increased to four times their original number. They were finally
suppressed by Constantine.

The apostle was under the charge of these troops, the soldiers relieving each other in mounting guard over the prisoner, who was attached to his guard's hand by a
chain. In the allusion to his bonds, Ephesians 6:20 he uses the specific word for the coupling-chain. His contact with the different members of the corps in succession,
explains the statement that his bonds had become manifest throughout the praetorian guard.

In all other places (toi~v loipoi~v pa~sin). Rev., correctly, to all the rest; that is, to all others besides the Praetorians.

14. Many (touonav). Rev., correctly, the most. Lit., the more. Implying that there were a few who held back.

Brethren in the Lord. In the Lord should be rather connected with being confident. The expression brethren in the Lord does not occur in the New Testament; while to
have confidence in one in the Lord is found Galatians 5:10; 2 Thessalonians 3:4; compare Philippians 2:24. In the Lord is thus emphatic. It may be correlative with in
Christ, ver. 13; but this is not certain. 175 In the Lord trusting my bonds, signifies that the bonds awaken confidence as being the practical testimony to the power of
the Gospel for which Paul is imprisoned, and therefore an encouragement to their faith.

Are much more bold (perissote>rwv tolma~n). Rev., more abundantly bold, thus holding more closely to the literal meaning of the adverb. For are bold, see on 2
Corinthians 10:2. The boldness required to profess Christ within the precincts of the palace is illustrated by the graffito or wall-scribble discovered in 1857 among the
ruins on the(c)
 Copyright   Palatine. It is a caricature
                2005-2009,     Infobase of Christ
                                          Media   on the cross, with an ass's head, while on the left appears a christian youth in an attitude of adoration.
                                                Corp.                                                                                                    PageUnderneath are
                                                                                                                                                                203 / 632
scrawled the words Alexamenos worships God. 176

To speak (lalei~n). The verb denotes the fact rather than the substance of speaking. See on Matthew 28:18. They have broken silence.
the Gospel for which Paul is imprisoned, and therefore an encouragement to their faith.

Are much more bold (perissote>rwv tolma~n). Rev., more abundantly bold, thus holding more closely to the literal meaning of the adverb. For are bold, see on 2
Corinthians 10:2. The boldness required to profess Christ within the precincts of the palace is illustrated by the graffito or wall-scribble discovered in 1857 among the
ruins on the Palatine. It is a caricature of Christ on the cross, with an ass's head, while on the left appears a christian youth in an attitude of adoration. Underneath are
scrawled the words Alexamenos worships God. 176

To speak (lalei~n). The verb denotes the fact rather than the substance of speaking. See on Matthew 28:18. They have broken silence.

15. Even of envy. Strange as it may seem that envy should be associated with the preaching of Christ. They are jealous of Paul's influence.

Strife (e]rin). Factious partisanship.

Good will. Toward Paul.

16. The one preach Christ of contention. The order of vers. 16, 17, is reversed in the best texts. Of contentions (ejx ejriqei>av). See on strife, James 3:14. Rev.,
better, faction. Compare Chaucer:

"For mine entente is not but for to winne

And nothing for correction of sinne"

"Pardouere's Tale," 12337-8.

Sincerely (aJgnw~v). Purely, with unmixed motives. The adjective aJgno>v means pure, in the sense of chaste, free from admixture of evil, and is once applied to God,
1 John 3:3. See on Acts 26:10 foot-note. Not sincerely is explained by in pretense, ver. 18.

To add affliction (qli~yin ejpife>rein). Lit., to bring affliction to bear. But the correct reading is ejgei>rein to raise up, as Rev.: to waken or stir up affliction. The phrase
is striking in the light of the original meaning of qli>yiv, namely, pressure. They would make his bonds press more heavily and gall him. See on Matthew 13:21.

17. I am set (kei~mai). Or appointed. See on Luke 2:34. Compare 1 Thessalonians 3:3. Some, instead of rendering the one (or some) preach Christ of contention -
but the other of love, join oiJ me some, oiJ de others, in each instance with the succeeding word, making one phrase, thus: "they who are of love do so knowing that I
am set, etc.: they who are of faction proclaim Christ not sincerely, etc. The phrase those who are of faction occurs Romans 2:8; and a similar phrase, him who is of
faith, Romans 3:26. There seems no sufficient reason for altering A.V. and Rev.

18. What then? Such being the case, how does it affect me?

Notwithstanding (plh). Read plh except that. Rev., only that. What is my feeling in view of these things? Only that I rejoice that Christ is preached.

In pretense. With a spirit of envy and faction, possibly with a counterfeited zeal for truth.

19. This. This preaching of Christ in every way.

Shall turn (ajpobh>setai). Lit., come off, eventuate.

Salvation. Not his deliverance from captivity, but it will prove salutary to him in a spiritual sense and to the saving work of the Gospel. Salvation simply is used, without
any more precise definition; and the broader sense, as related to his ministry, seems to be indicated by the words Christ shall be magnified, in ver. 20.

Supply (ejpicorhgi>av). See on add, 2 Peter 1:5. Compare Galatians 3:5. The word implies bountiful supply.

Of the Spirit of Jesus Christ. Either the supply furnished by the Spirit, or the supply which is the Spirit. It is better to take it as including both. The exact phrase, Spirit of
Jesus Christ, is found only here. Spirit of Christ occurs Romans 8:9; 1 Peter 1:11. The Holy Spirit is meant; called the Spirit of Jesus Christ, because through the Spirit
Christ communicates Himself to His people. "The Spirit is the living principle and the organ of the proper presence of Christ and of His life in them" (Meyer).

20. Earnest expectation (ajpokaradoki>an). Only here and Romans 8:19 on which see note.

Shall be ashamed (aijscunqh>somai). Rev., better, giving the force of the passive, shall be put to shame.

Boldness. See on Philemon 1:8.

Shall be magnified in my body. Through my bodily sufferings Christ shall appear more glorious, and that even if I die.

21. To me. Emphatic. Whatever life may be to others, to me, etc

To live is Christ (to). Lit, the living is Christ. Compare Galatians 2:20. He has no thought of life apart from Christ.

Gain. As consummating the union with Christ. Compare Colossians 3:4; 2 Corinthians 5:1-8.

"Declare unto him if the light wherewith

Blossoms your substance shall remain with you

Eternally the same that it is now,

And if it do remain, say in what manner,

After ye are again made visible,
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 204 / 632
It can be that it injure not your sight.

As by a greater gladness urged and drawn
And if it do remain, say in what manner,

After ye are again made visible,

It can be that it injure not your sight.

As by a greater gladness urged and drawn

They who are dancing in a ring sometimes

Uplift their voices and their motions quicken;

So, at that orison devout and prompt,

The holy circles a new joy displayed

In their revolving and their wondrous song.

Who so lamenteth him that here we die

That we may live above, has never there

Seen the refreshment of the eternal rain."

DANTE, "Paradiso," 14, 13-27.

22. If I live (eij to). Rev., better, if to live: the living, as ver. 21.

This is the fruit of my labor. According to the A.V. these words form the offset of the conditional clause, and conclude the sentence: if I live - this is the fruit. It is better
to make the two clauses parallel, thus: if living after the flesh, (if) this is fruit of labor. The conditional suspended clause will then be closed by what I shall choose I do
not declare. Fruit of labor, advantage accruing from apostolic work. Compare Romans 1:13.

Yet what I shall choose I wot not (kai aiJrh>somai ouj gnwri>zw). Kairendered yet has the force of then. If living in the flesh be, etc., then what I shall choose, etc.
Wot is obsolete for know. In classical Greek gnwri>zw means: 1, to make known point out; 2, to become acquainted with or discover; 3, to have acquaintance with.
In the Septuagint the predominant meaning seems to be to make known. See Proverbs 22:19; Ezekiel 44:23; Daniel 2:6, 10; 5:7. The sense here is to declare or make
known, as everywhere in the New Testament. Compare Luke 2:15; John 17:26; Acts 2:28; Colossians 4:7; 2 Peter 1:16 etc. If I am assured that my continuing to live
is most fruitful for the Church, then I say nothing as to my personal preference. I do not declare my choice. It is not for me to express a choice.

23. I am in a strait betwixt two (sune>comai ejk tw~n du>o). See on 2 Corinthians 5:14. The picture is that of a man pressed on both sides. Lit. I am held together, so
that I cannot incline either way. Betwixt two, lit., from the two. The pressure comes from both sides. Note the article, the two, the two considerations just mentioned,
departing or abiding in the flesh.

Having a desire. Lit., the desire: my desire, as expressed in ver. 21, for death with its gain.

To depart (ajnalu~sai). The verb means originally to unloose, undo again. So of Penelope's web: "During the night she undid it" (Homer, "Odyssey," ii., 105). Of loosing
a ship from her moorings: of breaking up a camp. So 2 Macc. ix. 1. Antiochus, having entered Persepolis, and having attempted to rob the temple and to hold the city,
was put to flight by the inhabitants, and broke up (ajnalelukw) and came away with dishonor. We have the same figure in popular usage of one who changes his
residence: "He broke up at Chicago and removed to New York." Paul's metaphor here is the military one, to break camp. Compare 2 Corinthians 5:1 where the
metaphor is the striking of a tent. Some prefer the nautical image, casting off from shore; but Paul's circumstances naturally suggested military figures; and, what is
somewhat strange in the case of one so familiar with the sea, nautical metaphors are rare in his writings. There is one at 1 Timothy 1:19 of those "who concerning the
faith have made shipwreck;" at Ephesians 4:14"tossed as by waves, and borne about by every wind." Kubernh>seiv governments, 1 Corinthians 12:28 (see note), is
from kuberna>w to steer.

To be with Christ. Compare 2 Corinthians 5:6, 8; Acts 7:59; 1 Thessalonians 4:14, 17.

Which is far better (pollw|~ ma~llon krei~sson). Lit., much more better. For similar cumulative expressions, see on 2 Corinthians 4:17. The best texts insert ga for. So
Rev., for it is very far better.

24. To abide in the flesh (ejpime>nein ejn th|~ sarki). See on Colossians 1:23. To abide by the flesh. Compare Romans 6:1; 11:22, 23.

25. Furtherance. See on ver. 12.

Of faith. Rev., in the faith. To be connected with both furtherance and joy. For promoting your faith and your joy in believing. For joy of faith, compare Romans 15:13.

26. Rejoicing (kau>chma). The matter of rejoicing, wrought through your faith.

In Christ Jesus for me (ejn Cristw|~ x~ ejn ejmoi). Construe in Christ Jesus with may abound, not with rejoicing. Christ is conceived as the element in which the matter
of rejoicing grows and abounds. For me, better, as Rev, in me. The conjunction of the two phrases in Christ, in me, is somewhat confusing Paul's presence is the
immediate cause of their christian joy; hence in me; but their rejoicing in Paul is in Christ - a joy evolved within the sphere of life in Christ, and peculiar to those only to
whom to live is Christ.

Coming (parousi>av). Rev., better, presence.

27. Only. This one thing I urge as the only thing needful

Let your conversation be (politeu>esqe). Only here in Paul's writings, and elsewhere only Acts 23:1. The verb means to be a citizen. Lit., Be citizens worthily of the
Gospel. Rev., Let your manner of life be. Margin, Behave as citizens. Compare Ephesians 3:19 and see on Ephesians 3:20. The exhortation contemplates the
 Copyright as
Philippians (c)members
               2005-2009,   Infobase
                       of the christianMedia Corp.
                                        commonwealth.   The figure would be naturally suggested to Paul by his residence in Rome, and would appeal  Page
                                                                                                                                                       to the205  / 632
                                                                                                                                                             Philippians
as a Roman colony, which was a reproduction of the parent commonwealth on a smaller scale.
27. Only. This one thing I urge as the only thing needful

Let your conversation be (politeu>esqe). Only here in Paul's writings, and elsewhere only Acts 23:1. The verb means to be a citizen. Lit., Be citizens worthily of the
Gospel. Rev., Let your manner of life be. Margin, Behave as citizens. Compare Ephesians 3:19 and see on Ephesians 3:20. The exhortation contemplates the
Philippians as members of the christian commonwealth. The figure would be naturally suggested to Paul by his residence in Rome, and would appeal to the Philippians
as a Roman colony, which was a reproduction of the parent commonwealth on a smaller scale.

Ye stand fast (sth>kete). Compare Ephesians 6:13; 2 Thessalonians 2:15. For the verb, see on John 1:26; 8:44.

Spirit - mind (pneu>mati - yuch|~). See on Romans 8:4; 11:3.

Striving together for the faith (sunaqlou~ntev th~| pi>stei). The verb occurs only here and Philippians 4:3. The figure is that of an athletic contest, and is in keeping with
standfast. Not to be rendered striving in concert with the faith, thus personifying faith, and making the faith signify the gospel teaching. 177 For the faith as christian
doctrine, see on Acts 6:7. Faith is to be taken in its usual subjective sense of trust in Christ or in the Gospel. Together refers to the mutual striving of the Philippians; not
to their striving in concert with Paul.

28. Terrified (pturo>menoi). Only here in the New Testament. Properly of the terror of a startled horse. Thus Diodorus Siculus, speaking of the chariot-horses of
Darius at the battle of Issus: "Frightened (pturo>menoi) by reason of the multitude of the dead heaped round them, they shook off their reins" (17:34). Plutarch says:
"The multitude is not easy to handle so that it is safe for any one to take the reins; but it should be held sufficient, if, not being scared by sight or sound, like a shy and
fickle animal, it accept mastery."

Which is (h[tiv ejsti). Seeing that it is.

An evident token (e]ndeixiv). Only here, Romans 3:25, 26; 2 Corinthians 8:24. Lit., a pointing out. Used in Attic law of a writ of indictment. A demonstration or proof.

To you of salvation (uJmi~n). Read uJmw~n of you. Rev., of your salvation.

And that of God. Rev., from God (ajpo>). Lightfoot finds here an allusion, in accord with striving together, to the sign of life or death given by the populace in the
amphitheater when a gladiator was vanquished, by turning the thumbs up or down. "The christian gladiator does not anxiously await the signal of life or death from the
fickle crowd. The great Director of the contest Himself has given him a sure token of deliverance."

29. It is given - to suffer for His sake (ejcari>sqh to aujotu~ pa>scein). Every word here is significant. Suffering is a gift of grace. "It is given" should be "it was given,"
referring to the gift bestowed when they became Christians. Suffering was the marriage-gift when they were espoused to Christ: the bounty when they enlisted in His
service. Becoming one with Him they entered into the fellowship of His suffering (Philippians 3:10). The gift was not suffering as such. Its meaning and value lay in its
being for His sake. The Macedonian churches, and the Philippian church especially, were preeminently suffering churches. See 2 Corinthians 8:2.

30. Conflict (ajgw~na). An athletic contest. See on striving, Colossians 1:29 and compare striving together, ver. 27.

Ye saw. In his sufferings at Philippi, Acts 16, see 1 Thessalonians 2:2.

Hear. Concerning my imprisonment.

CHAPTER 2

1. Therefore. Paul has spoken, in Philippians 1:26 of the Philippians' joy in his presence. Their joy is to find expression in duty - in the fulfillment of their obligations as
members of the christian commonwealth, by fighting the good fight of faith and cheerfully appropriating the gift of suffering (Philippians 1:27-29). Ver. 30, alluding to his
own conflicts, marks the transition from the thought of their joy to that of his joy. Therefore, since such is your duty and privilege, fulfill my joy, and show yourselves to
be true citizens of God's kingdom by your humility and unity of spirit.

Consolation (para>klhsiv). Rev., comfort. Better, exhortation. See on Luke 6:24. If Christ, by His example, sufferings, and conflicts, exhorts you.

Comfort of love (paramu>qion). Rev., consolation. Only here in the New Testament. From para> beside, and mu~qov speech or word. Para has the same force as in
para>klhsiv exhortation (see on Luke 6:24); a word which comes to the side of one to stimulate or comfort him; hence an exhortation, an encouragement. So Plato:
"Let this, then, be our exhortation concerning marriage" ("Laws," 773). A motive of persuasion or dissuasion. Plato, speaking of the fear of disgrace, or of ill-repute,
says. "The obedient nature will readily yield to such incentives" ("Laws," 880). Also an assuagement or abatement. So Sophocles: "Offspring of the noble, ye are come
as the assuagement of my woes" ("Electra," 130). Plato: "They say that to the rich are many consolations" ("Republic," 329). Plato also calls certain fruits stimulants
(paramuqi>a) of a sated appetite ("Critias," 115). Here in the sense of incentive. As related to exhortation, exhortation uses incentive as a ground of appeal. Christ
exhorts, appealing to love. Compare Philippians 1:9 sqq. See Romans 5:8; 1 Corinthians 13:4; 2 Corinthians 5:14; Galatians 5:13; Ephesians 5:2; 1 John 4:16 etc. The
two verbs kindred to exhortation and incentive occur together at 1 Thessalonians 2:11. See on 1 Corinthians 14:3. Render here, if any incentive of love.

Fellowship of the Spirit. Communion with the Holy Spirit, whose first fruit is love. Galatians 5:22. Participation in His gifts and influences. Compare 2 Peter 1:4 and 2
Corinthians 13:13.

Bowels and mercies (spla>gcna kai). For mercies, see on 2 Corinthians 1:3 and compare Colossians 3:12.

2. Fulfill (plhrw>sate). Or complete. Compare John 3:29.

Be like-minded (to). Lit., think the same thing. The expression is a general one for concord, and is defined in the two following clauses: unity of affection, the same love;
unity of sentiment, of one accord. The general expression is then repeated in a stronger form, thinking the one thing. A.V. and Rev., of one mind.

3. Let nothing be done (mhde). Rev., doing nothing. The Greek is simply nothing, depending either, as A.V. and Rev., on the verb to do understood, or on thinking
(fronountev) of the preceding verse: thinking nothing. The latter is preferable, since the previous and the following exhortations relate to thinking or feeling rather than to
doing.

Through strife (kataan). Rev., correctly, faction. Lit., according to faction. See on James 3:14; and Phillippians 1:16. According to indicates faction as the regulative
state of mind.

 Copyright
Vain         (c) 2005-2009,Only
      glory (kenodoxi>an).  Infobase  Media
                                 here in      Corp.
                                         the New                                                                                                 Page
                                                  Testament. The kindred adjective keno>doxoi desirous of vain glory, occurs only at Galatians 5:26.      206
                                                                                                                                                     In the    / 632
                                                                                                                                                            Septuagint
the word is used to describe the worship of idols as folly (see Wisdom 14:14), and in 4 Macc. v. 9, the verb kenodoxe>w is used of following vain conceits about the
truth. The word is compounded of keno>v empty, vain, and, do>xa opinion (but not in the New Testament), which, through the intermediate sense of good or
Through strife (kataan). Rev., correctly, faction. Lit., according to faction. See on James 3:14; and Phillippians 1:16. According to indicates faction as the regulative
state of mind.

Vain glory (kenodoxi>an). Only here in the New Testament. The kindred adjective keno>doxoi desirous of vain glory, occurs only at Galatians 5:26. In the Septuagint
the word is used to describe the worship of idols as folly (see Wisdom 14:14), and in 4 Macc. v. 9, the verb kenodoxe>w is used of following vain conceits about the
truth. The word is compounded of keno>v empty, vain, and, do>xa opinion (but not in the New Testament), which, through the intermediate sense of good or
favorable opinion, runs into the meaning of glory. See on Revelation 1:6.

Lowliness of mind (tapeinofrosu>nh|). See on Matthew 11:29.

4. Look (skopou~ntev). Attentively: fixing the attention upon, with desire for or interest in. So Romans 16:17; Philippians 3:17; 2 Corinthians 4:18. Hence often to aim
at; compare skopo>v the mark, Philippians 3:14. The participles esteeming and looking are used with the force of imperatives. See on Colossians 3:16.

5. Let this mind be in you (tou~to fronei>sqw ejn uJmin). Lit., let this be thought in you. The correct reading, however, is fronei~te, lit., "think this in yourselves." Rev.,
have this mind in you.

6. Being in the form of God (ejn morfh|~ Qeou~ uJpa>rcwn). Being. Not the simple ei>nai to be, but stronger, denoting being which is from the beginning. See on
James 2:15. It has a backward look into an antecedent condition, which has been protracted into the present. Here appropriate to the preincarnate being of Christ, to
which the sentence refers. In itself it does not imply eternal, but only prior existence. Form (morfh>). We must here dismiss from our minds the idea of shape. The word
is used in its philosophic sense, to denote that expression of being which carries in itself the distinctive nature and character of the being to whom it pertains, and is thus
permanently identified with that nature and character. Thus it is distinguished from sch~ma fashion, comprising that which appeals to the senses and which is
changeable. Morfh> form 178 is identified with the essence of a person or thing: sch~ma fashion is an accident which may change without affecting the form. For the
manner in which this difference is developed in the kindred verbs, see on Matthew 17:2.

As applied here to God, the word is intended to describe that mode in which the essential being of God expresses itself. We have no word which can convey this
meaning, nor is it possible for us to formulate the reality. Form inevitably carries with it to us the idea of shape. It is conceivable that the essential personality of God
may express itself in a mode apprehensible by the perception of pure spiritual intelligences; but the mode itself is neither apprehensible nor conceivable by human minds.

This mode of expression, this setting of the divine essence, is not identical with the essence itself, but is identified with it, as its natural and appropriate expression,
answering to it in every particular. It is the perfect expression of a perfect essence. It is not something imposed from without, but something which proceeds from the
very depth of the perfect being, and into which that being perfectly unfolds, as light from fire.

To say, then, that Christ was in the form of God, is to say that He existed as essentially one with God. The expression of deity through human nature (ver. 7) thus has its
background in the expression of deity as deity in the eternal ages of God's being. Whatever the mode of this expression, it marked the being of Christ in the eternity
before creation. As the form of God was identified with the being of God, so Christ, being in the form of God, was identified with the being, nature, and personality of
God.

This form, not being identical with the divine essence, but dependent upon it, and necessarily implying it, can be parted with or laid aside. Since Christ is one with God,
and therefore pure being, absolute existence, He can exist without the form. This form of God Christ laid aside in His incarnation.

Thought it not robbery to be equal with God (oujc aJrpagmosato to). Robbery is explained in three ways. 1. A robbing, the act. 2. The thing robbed, a piece of
plunder. 3. A prize, a thing to be grasped. Here in the last sense.

Paul does not then say, as A.V., that Christ did not think it robbery to be equal with God: for, 1, that fact goes without. saying in the previous expression, being in the
form of God. 2. On this explanation the statement is very awkward. Christ, being in the form of God, did not think it robbery to be equal with God; but, after which we
should naturally expect, on the other hand, claimed and asserted equality: whereas the statement is: Christ was in the form of God and did not think it robbery to be
equal with God, but (instead) emptied Himself. Christ held fast His assertion of divine dignity, but relinquished it. The antithesis is thus entirely destroyed.

Taking the word aJrpagmo (A.V., robbery) to mean a highly prized possession, we understand Paul to say that Christ, being, before His incarnation, in the form of
God, did not regard His divine equality as a prize which was to be grasped at and retained at all hazards, but, on the contrary, laid aside the form of God, and took
upon Himself the nature of man. The emphasis in the passage is upon Christ's humiliation. The fact of His equality with God is stated as a background, in order to throw
the circumstances of His incarnation into stronger relief. Hence the peculiar form of Paul's statement Christ's great object was to identify Himself with humanity; not to
appear to men as divine but as human. Had He come into the world emphasizing His equality with God, the world would have been amazed, but not saved He did not
grasp at this. The rather He counted humanity His prize, and so laid aside the conditions of His preexistent state, and became man.

7. Made Himself of no reputation (eJautonwsen).179 Lit., emptied Himself. The general sense is that He divested Himself of that peculiar mode of existence which was
proper and peculiar to Him as one with God. He laid aside the form of God. In so doing, He did not divest Himself of His divine nature. The change was a change of
state: the form of a servant for the form of God. His personality continued the same. His self-emptying was not self-extinction, nor was the divine Being changed into a
mere man. In His humanity He retained the consciousness of deity, and in His incarnate state carried out the mind which animated Him before His incarnation. He was
not unable to assert equality with God. He was able not to assert it.

Form of a servant (morfhlou). The same word for form as in the phrase form of God, and with the same sense. The mode of expression of a slave's being is indeed
apprehensible, and is associated with human shape, but it is not this side of the fact which Paul is developing. It is that Christ assumed that mode of being which
answered to, and was the complete and characteristic expression of, the slave's being. The mode itself is not defined. This is appropriately inserted here as bringing out
the contrast with counted not equality with God, etc. What Christ grasped at in His incarnation was not divine sovereignty, but service.

Was made in the likeness of men (ejn oJmoiw>mati ajnqrw>pwn geno>menov). Lit., becoming in, etc. Notice the choice of the verb, not was, but became: entered
into a new state. Likeness. The word does not imply the reality of our Lord's humanity, morfh> form implied the reality of His deity. That fact is stated in the form of a
servant. Neither is eijkw>n image employed, which, for our purposes, implies substantially the same as morfh>. See on Colossians 1:15. As form of a servant exhibits
the inmost reality of Christ's condition as a servant - that He became really and essentially the servant of men (Luke 22:27) - so likeness of men expresses the fact that
His mode of manifestation resembled what men are. This leaves room for the assumption of another side of His nature - the divine - in the likeness of which He did not
appear. As He appealed to men, He was like themselves, with a real likeness; but this likeness to men did not express His whole self. The totality of His being could not
appear to men, for that involved the form of God. Hence the apostle views Him solely as He could appear to men. All that was possible was a real and complete
likeness to humanity. What He was essentially and eternally could not enter into His human mode of existence. Humanly He was like men, but regarded with reference
to His whole self, He was not identical with man, because there was an element of His personality which did not dwell in them - equality with God. Hence the statement
of His human manifestation is necessarily limited by this fact, and is confined to likeness and does not extend to identity. "To affirm likeness is at once to assert similarity
and  to deny(c)
 Copyright   sameness"   (Dickson).
                2005-2009,           SeeMedia
                              Infobase    on Romans
                                                 Corp.8:3.                                                                                               Page 207 / 632
8. Being found in fashion as a man (sch>mati euJreqei). Some expositors connect these words with the preceding clause, thus: being made in the likeness of men and
being found in fashion as a man; a new sentence beginning with He humbled Himself. The general sense is not altered by this change, and there is great force in Meyer's
appear to men, for that involved the form of God. Hence the apostle views Him solely as He could appear to men. All that was possible was a real and complete
likeness to humanity. What He was essentially and eternally could not enter into His human mode of existence. Humanly He was like men, but regarded with reference
to His whole self, He was not identical with man, because there was an element of His personality which did not dwell in them - equality with God. Hence the statement
of His human manifestation is necessarily limited by this fact, and is confined to likeness and does not extend to identity. "To affirm likeness is at once to assert similarity
and to deny sameness" (Dickson). See on Romans 8:3.

8. Being found in fashion as a man (sch>mati euJreqei). Some expositors connect these words with the preceding clause, thus: being made in the likeness of men and
being found in fashion as a man; a new sentence beginning with He humbled Himself. The general sense is not altered by this change, and there is great force in Meyer's
remark that the preceding thought, in the likeness of men, is thus "emphatically exhausted." On the other hand, it breaks the connection with the following sentence,
which thus enters very abruptly. Notice being found. After He had assumed the conditions of humanity, and men's attention was drawn to Him, they found Him like a
man. Compare Isaiah 53:2. "If we looked at Him, there was no sightliness that we should delight in Him."

Fashion (sch>mati). That which is purely outward and appeals to the senses. The form of a servant is concerned with the fact that the manifestation as a servant
corresponded with the real fact that Christ came as the servant of mankind. In the phrase in the likeness of men the thought is still linked with that of His essential nature
which rendered possible a likeness to men, but not an absolute identity with men. In being found in fashion as a man the thought is confined to the outward guise as it
appealed to the sense of mankind. Likeness states the fact of real resemblance to men in mode of existence: fashion defines the outward mode and form. As a man.
Not being found a man not what He was recognized to be, but as a man, keeping up the idea of semblance expressed in likeness.

He humbled Himself (ejtapei>nwsen eJauto>n). Not the same as emptied Himself, ver. 7. It defines that word, showing how the self-emptying manifests itself.

Became obedient unto death (geno>menov - me>cri). Became, compare Revelation 1:18. Unto. The Rev. very judiciously inserts even; for the A.V. is open to the
interpretation that Christ rendered obedience to death. Unto is up to the point of. Christ's obedience to God was rendered to the extent of laying down His life.

Of the cross. Forming a climax of humiliation. He submitted not only to death, but to the death of a malefactor. The Mosaic law had uttered a curse against it,
Deuteronomy 21:23 and the Gentiles reserved it for malefactors and slaves. Hence the shame associated with the cross, Hebrews 12:2. This was the offense or
stumbling-block of the cross, which was so often urged by the Jews against the Christians. See on Galatians 3:13. To a Greek, accustomed to clothe his divinities with
every outward attribute of grace and beauty, the summons to worship a crucified malefactor appealed as foolishness, 1 Corinthians 1:23.

9. Wherefore (dio>). In consequence of this humiliation.

Hath highly exalted (uJperu>ywsen). Lit., exalted above. Compare Matthew 23:12.

Hath given (ejcari>sato). Freely bestowed, even as Jesus freely offered Himself to humiliation:

A name. Rev., correctly, the name. This expression is differently explained: either the particular name given to Christ, as Jesus or Lord; or name is taken in the sense of
dignity or glory, which is a common Old-Testament usage, and occurs in Ephesians 1:21; Hebrews 1:4. Under the former explanation a variety of names are proposed,
as Son of God, Lord, God, Christ Jesus. The sense of the personal name Jesus seems to meet all the conditions, and the personal sense is the simpler, since Jesus
occurs immediately after with the word name, and again Jesus Christ in ver. 11. The name Jesus was bestowed on Christ at the beginning of His humiliation, but
prophetically as the One who should save His people from their sins, Matthew 1:21. It was the personal name of others besides; but if that is an objection here, it is
equally an objection in ver. 10. The dignity is expressed by above every name. He bears the name in His glory. See Acts 9:5. See on Matthew 1:21.

10. At the name of Jesus (ejn tw|~ ojno>mati). Rev., better, in the name. The name means here the personal name; but as including all that is involved in the name. See
on Matthew 28:19. Hence the salutation is not at the name of Jesus, as by bowing when the name is uttered, but, as Ellicott rightly says: "the spiritual sphere, the holy
element as it were, in which every prayer is to be offered and every knee to bow." Compare Ephesians 5:20.

Things in heaven, etc. Compare Revelation 5:13; Ephesians 1:20, 22. The words may apply either to all intelligent beings or to all things. The latter is in accord with
Paul's treatment of the creation collectively in Romans 8:19-22 and with the Old-Testament passages, in which all nature is represented as praising God, as Psalms
148; 65:13.

11. Confess (ejxomologh>setai). See on Matthew 3:6; thank, Matthew 11:25; Romans 14:11. The verb may also be rendered thank, as Matthew 11:25; Luke 10:21
that meaning growing out of the sense of open, joyful acknowledgment. The sense here is that of frank, open confession. 180

To the glory, etc. Connect with confess.

12. Not as in my presence only. Connect with work out, not with obeyed. Do not work out your salvation as though impelled to action by my presence merely.

Much more. Than if I were present; for in my absence even greater zeal and care are necessary.

Work out your own salvation (than katerga>zasqe). Carry out "to the goal" (Bengel). Complete. See on Romans 7:8. Your own salvation. There is a saving work
which God only can do for you; but there is also a work which you must do for yourselves. The work of your salvation is not completed in God's work in you. God's
work must be carried out by yourselves. "Whatever rest is provided by Christianity for the children of God, it is certainly never contemplated that it should supersede
personal effort. And any rest which ministers to indifference is immoral and unreal - it makes parasites and not men. Just because God worketh in him, as the evidence
and triumph of it, the true child of God works out his own salvation - works it out having really received it - not as a light thing, a superfluous labor, but with fear and
trembling as a reasonable and indispensable service" (Drummond, "Natural Law in the Spiritual World," p. 335). Human agency is included in God's completed work.
In the saving work of grace God imparts a new moral power to work. Compare Romans 6:8-13; 2 Corinthians 6:1. Believe as if you had no power. Work as if you
had no God.

Fear and trembling. Compare 2 Corinthians 7:15; Ephesians 6:5. Not slavish terror, but wholesome, serious caution. "This fear is self-distrust; it is tenderness of
conscience; it is vigilance against temptation; it is the fear which inspiration opposes to high-mindedness in the admonition 'be not highminded but fear.' It is taking heed
lest we fall; it is a constant apprehension of the deceitfulness of the heart, and of the insidiousness and power of inward corruption. It is the caution and circumspection
which timidly shrinks from whatever would offend and dishonor God and the Savior. And these the child of God will feel and exercise the more he rises above the
enfeebling, disheartening, distressing influence of the fear which hath torment. Well might Solomon say of such fear, 'happy is the man that feareth alway'" (Wardlaw
"On Proverbs," 28:14). Compare 1 Peter 1:17.

13. For it is God which worketh in you. Completing and guarding the previous statement. In you, not among you. Worketh (ejnergw~n). See on Mark 6:14; James
5:16. The verb means effectual working. In the active voice, to be at work. In the middle voice, as here (used only by James and Paul, and only of things), to display
one's activity; show one's self-operative. Compare Ephesians 3:20.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 208 / 632
To will and to do (tolein kai). Lit., the willing and the doing. Both are from God, and are of one piece, so that he who wills inevitably does. The willing which is wrought
by God, by its own nature and pressure, works out into action. "We will, but God works the will in us. We work, therefore, but God works the working in
us" (Augustine). For to do, Rev. substitutes to work, thus preserving the harmony in the Greek between "God which worketh" and "to work."
13. For it is God which worketh in you. Completing and guarding the previous statement. In you, not among you. Worketh (ejnergw~n). See on Mark 6:14; James
5:16. The verb means effectual working. In the active voice, to be at work. In the middle voice, as here (used only by James and Paul, and only of things), to display
one's activity; show one's self-operative. Compare Ephesians 3:20.

To will and to do (tolein kai). Lit., the willing and the doing. Both are from God, and are of one piece, so that he who wills inevitably does. The willing which is wrought
by God, by its own nature and pressure, works out into action. "We will, but God works the will in us. We work, therefore, but God works the working in
us" (Augustine). For to do, Rev. substitutes to work, thus preserving the harmony in the Greek between "God which worketh" and "to work."

Of His good pleasure (uJpeav). Rev., better, for His, etc. Lit., for the sake of; in order to subserve. See 1 Timothy 2:4.

14. Murmurings (goggusmw~n). See on Jude 1:16; John 6:41. Compare 1 Corinthians 10:10.

Disputings (dialogismw~n). See on Mark 7:21. It is doubtful whether disputings is a legitimate meaning. The kindred verb dialogi>zomai is invariably used in the sense
of to reason or discuss, either with another or in one's own mind, Matthew 16:7; 21:25; Mark 2:6; Luke 12:17. The noun is sometimes rendered thoughts, as Matthew
15:19; Mark 7:21; but with the same idea underlying it, of a suspicion or doubt, causing inward discussion. See 1 Timothy 2:8. Better here questionings or doubtings.
See on Romans 14:1. The murmuring is the moral, the doubting the intellectual rebellion against God.

15. May be - harmless (ge>nhsqe - ajke>raioi). May be is rather may prove or show yourselves to be. Harmless, lit., unmixed. See on Matthew 10:16. Better,
guileless. Blameless in the sight of others, guileless in your own hearts.

Sons of God (te>kna). Rev., better, children. See on John 1:12. Compare Deuteronomy 32:5.

Without rebuke (a]mwma). Rev., correctly, without blemish. See on Colossians 1:22. The word is epexegetical of the two preceding epithets, unblemished in reputation
and in reality.

Crooked and perverse (skoli>av - diestramme>nhv). Crooked, see on untoward, Acts 2:40; froward, 1 Peter 2:18. Perverse, lit., warped, twisted. See on Matthew
17:17; Luke 23:14.

Ye shine (fai>nesqe). Rev., more correctly, ye are seen. Compare Matthew 24:27; Revelation 18:23 A.V., where the same error occurs. Shine would require the verb
in the active voice, as John 1:5; 5:35.

Lights (fwsth~rev). Only here and Revelation 21:11 see note. Properly, luminaries. So Rev., in margin. Generally of the heavenly bodies. See Genesis 1:14, 16 Sept.

In the world. Connect with ye are seen, not with luminaries. The world, not only material, but moral. For the moral sense of ko>smov world, see on John 1:9.

16. Holding forth (ejpe>contev). The verb means literally to hold upon or apply. Hence to fix attention upon, as Luke 14:7; Acts 3:5; 1 Timothy 4:16. In Acts
19:22stayed: where the idea at bottom is the same - kept to. So in Sept., Job 27:8 of setting the heart on gain. Job 30:26"fixed my mind on good." In Genesis 8:10 of
Noah waiting. In classical Greek, to hold out, present, as to offer wine to a guest or the breast to an infant. Also to stop, keep down, confine, cease. Here in the sense
of presenting or offering, as A.V. and Rev. holding forth.

That I may rejoice (eijv kau>chma ejmoiLit., for a cause of glorying unto me.

In the day of Christ (eijv hJme>ran Cristou~). Lit., against the day, as Philippians 1:10. The phrase day of Christ is peculiar to this epistle. The usual expression is day
of the Lord.

Have not run (oujk e]dramon). Rev., better, did not run. Aorist tense. Ignatius writes to Polycarp to ordain some one "beloved and unwearied, who may be styled
God's courier" (qeodro>mov. To Polycarp, 7.).

17. I am offered (spe>ndomai). Lit., I am poured out as a libation. The figure is that of a sacrifice, in which the Philippians are the priests, offering their faith to God,
and Paul's life is the libation poured out at this offering. Compare 2 Corinthians 12:15; 2 Timothy 4:6. Ignatius: "Brethren, I am lavishly poured out in love for
you" (Philadelphia, 5.).

Upon the sacrifice, etc. (ejpi>). The image is probably drawn from heathen rather than from Jewish sacrifices, since Paul was writing to converted heathen. According
to Josephus, the Jewish libation was poured round and not upon the altar; but the preposition ejpi> used here, was also used to describe it. At all events, ejpi> may be
rendered at, which would suit either.

Sacrifice and service (qusi>a| kaia|). Sacrifice, as uniformly in the New Testament, the thing sacrificed. Service, see on ministration, Luke 1:23 and ministered, Acts
13:2. In the Old Testament, used habitually of the ministry of priests and Levites; also of Samuel's service to God; 1 Samuel 2:18; 3:1. Of service to men, 1 Kings 1:4,
15. In the apostolic writings this and its kindred words are used of services to both God and man. See Romans 13:6; 15:16; Luke 1:23; Romans 15:27; 2 Corinthians
9:12; Philippians 2:25.

Of your faith. Offered by you as a sacrifice to God.

Rejoice with (sugcai>rw). There seems to be no sufficient reason for rendering congratulate.

20. Like minded (ijso>yucon) Only here in the New Testament. With Paul himself, not Timothy.

Who (o[stiv). Double relative, classifying: such that he.

Naturally (ynhsi>wv). Rev., truly. The adverb only here in the New Testament. The kindred adjective gnh>siov true, own, occurs 1 Timothy 1:2; Titus 1:4; 2
Corinthians 8:8 (see note).

21. All (oij pa>ntev). The all; that is, one and all. The expression, however, must have limitations, since it cannot include those spoken of in Philippians 1:14, 17. It
probably means, all except Timothy, that he has at his disposal of those who would naturally be selected for such an office.

22. In the Gospel (eijv tolion). In furtherance of, as Philippians 1:5. So Rev.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 209 / 632
23. I shall see (ajfi>dw). The compounded preposition ajpo> gives the sense of looking away from the present condition of affairs to what is going to turn out.

25. Epaphroditus. Mentioned only in this epistle. See on Epaphras, Philemon 1:23. The name is derived from Aphrodite (Venus), and means charming.
probably means, all except Timothy, that he has at his disposal of those who would naturally be selected for such an office.

22. In the Gospel (eijv tolion). In furtherance of, as Philippians 1:5. So Rev.

23. I shall see (ajfi>dw). The compounded preposition ajpo> gives the sense of looking away from the present condition of affairs to what is going to turn out.

25. Epaphroditus. Mentioned only in this epistle. See on Epaphras, Philemon 1:23. The name is derived from Aphrodite (Venus), and means charming.

Messenger (ajpo>stolon). The same word as apostle, one sent with a commission.

He that ministered (leitourgo). Kindred with leitourgi>a service, in ver. 17. Rev., minister.

26. Was full of heaviness (h+n ajdhmonw~n). Rev., was sore troubled. Used of Christ in Gethsemane, Matthew 26:27.

27. Sorrow upon sorrow (lu>phn ejpiphn). The accusative implies motion. Sorrow coming upon sorrow, as wave after wave.

30. The work of Christ. The text varies: some reading work of the Lord, and others the work absolutely. If the latter, the meaning is labor for the Gospel; compare
Acts 15:38. If the Lord or Christ, the reference may be to the special service of Epaphroditus in bringing the contribution of the Philippians.

Not regarding his life (parabouleusa>menov th|~ yuch|~). The correct reading is paraboleusa>menov, meaning to venture, to expose one's self. It was also a gambler's
word, to throw down a stake. Hence Paul says that Epaphroditus recklessly exposed his life. Rev., hazarding. The brotherhoods of the ancient Church, who cared for
the sick at the risk of their lives, were called parabolani, 181 or reckless persons.

Your lack of service (torhma leitourgi>av). An unfortunate rendering, since it might be taken to imply some neglect on the Philippians' part. Rev., that which was lacking
in your service. The expression is complimentary and affectionate, to the effect that all that was wanting in the matter of their service was their ministration in person,
which was supplied by Epaphroditus.

CHAPTER 3

1. Finally (ton). Lit., for the rest. Frequent in Paul's writings in introducing the conclusions of his letters. See 1 Thessalonians 4:1; 2 Thessalonians 3:1; 2 Corinthians
13:11 note. Evidently Paul was about to close his letter, when his thought was directed into another channel - the Judaizing teachers, and their attempts to undermine his
influence.

Rejoice (cai>rete). See on 2 Corinthians 13:11.

The same things. It is doubtful what is referred to. Possibly previous letters, or the dissensions in the Church.

Grievous (ojknhro>n). Only here, Matthew 25:26; Romans 12:11 in both instances rendered slothful. From ojkne>w to delay. Hence, in classical Greek, shrinking,
backward, unready. The idea of delay underlies the secondary sense, burdensome, troublesome. It is the vexation arising from weary waiting, and which appears in the
middle English irken to tire or to become tired, cognate with the Latin urgere to press, and English irk, irksome, work.

2. Beware (ble>pete). Lit., look to. Compare Mark 4:24; 8:15; Luke 21:8.

Dogs. Rev., correctly, the dogs, referring to a well-known party - the Judaizers. These were nominally Christians who accepted Jesus as the Messiah, but as the Savior
of Israel only. They insisted that Christ's kingdom could be entered only through the gate of Judaism. Only circumcised converts were fully accepted by God. They
appeared quite early in the history of the Church, and are those referred to in Acts 15:1. Paul was the object of their special hatred and abuse. They challenged his
birth, his authority, and his motives. "'Paul must be destroyed,' was as truly their watchword as the cry for the destruction of Carthage had been of old to the Roman
senator" (Stanley, "Sermons and Lectures on the Apostolic Age"). These are referred to in ch. 1:16; and the whole passage in the present chapter, from ver. 3 to ver.
11, is worthy of study, being full of incidental hints lurking in single words, and not always apparent in our versions; hints which, while they illustrate the main point of the
discussion, are also aimed at the assertions of the Judaizers. Dogs was a term of reproach among both Greeks and Jews. Homer uses it of both women and men,
implying shamelessness in the one, and recklessness in the other. Thus Helen: "Brother-in-law of me, a mischief devising dog" ("Iliad," vi., 344). Teucer of Hector: "I
cannot hit this raging dog" ("Iliad," viii., 298). Dr. Thomson says of the dogs in oriental towns: "They lie about the streets in such numbers as to render it difficult and
often dangerous to pick one's way over and amongst them - a lean, hungry, and sinister brood. They have no owners, but upon some principle known only to
themselves, they combine into gangs, each of which assumes jurisdiction over a particular street; and they attack with the utmost ferocity all canine intruders into their
territory. In those contests, and especially during the night, they keep up an incessant barking and howling, such as is rarely heard in any European city. The
imprecations of David upon his enemies derive their significance, therefore, from this reference to one of the most odious of oriental annoyances" ("Land and Book,"
Central palestine and Phoenicia, 593). See Psalms 59:6; 22:16. Being unclean animals, dogs were used to denote what was unholy or profane. So Matthew 7:6;
Revelation 22:15. The Israelites are forbidden in Deuteronomy to bring the price of a dog into the house of God for any vow: Deuteronomy 23:18. The Gentiles of the
Christian era were denominated "dogs" by the Jews, see Matthew 15:26. Paul here retorts upon them their own epithet.

Evil workers. Compare deceitful workers, 2 Corinthians 11:13.

Concision (katatomh>n). Only here in the New Testament. The kindred verb occurs in the Septuagint only, of mutilations forbidden by the Mosaic law. See Leviticus
21:5. The noun here is a play upon peritomh> circumcision. It means mutilation. Paul bitterly characterizes those who were not of the true circumcision (Romans 2:28,
29; Colossians 2:11; Ephesians 2:11) as merely mutilated. Compare Galatians 5:12 where he uses ajpoko>ptein to cut off, of those who would impose circumcision
upon the Christian converts: "I would they would cut themselves off who trouble you;" that is, not merely circumcise, but mutilate themselves like the priests of Cybele.

3. The circumcision. The abstract term for those who are circumcised. In the Old Testament, circumcision was a metaphor for purity. See Leviticus 26:41;
Deuteronomy 10:16; 30:6; Ezekiel 44:7 etc.

Worship God in the spirit (pneu>mati Qew|~ latreu>ontev). The correct reading is qeou~ of God. Render, as Rev., worship by the Spirit of God. Worship. See on
Revelation 22:3. Paul uses the Jews' word which denoted their own service of Jehovah as His peculiar people. Compare Acts 26:7. A Jew would be scandalized by
the application of this term to Christian worship.

Rejoice in Christ Jesus (kaucw>menoi). Rev., better, glory. Compare Jeremiah 9:23, 24 and 1 Corinthians 1:31; 2 Corinthians 10:17.

In the flesh. External privileges of every kind.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 210 / 632
4. Though I might also have confidence (kai>per ejgwqhsin). Lit., even though myself having confidence. Also should be joined with the flesh and rendered even. Rev.,
though I myself might have confidence even in the flesh. The sense of the translation might have is correct; but Paul puts it that he actually has confidence in the flesh,
Rejoice in Christ Jesus (kaucw>menoi). Rev., better, glory. Compare Jeremiah 9:23, 24 and 1 Corinthians 1:31; 2 Corinthians 10:17.

In the flesh. External privileges of every kind.

4. Though I might also have confidence (kai>per ejgwqhsin). Lit., even though myself having confidence. Also should be joined with the flesh and rendered even. Rev.,
though I myself might have confidence even in the flesh. The sense of the translation might have is correct; but Paul puts it that he actually has confidence in the flesh,
placing himself at the Jews' stand-point.

Thinketh that he hath whereof he might trust (dokei~ pepoiqe>nai). The A.V. is needlessly verbose. Rev., much better, thinketh to have confidence.

5. Circumcised the eighth day (peritomh|~ ojktah>merov). Lit., eight days old in circumcision; or passing the eighth day. For the idiom, see on John 11:39 and compare
Acts 28:13. Converts to Judaism were circumcised in maturity: Ishmaelites in their thirteenth year. He was thus shown to be neither a heathen nor an Ishmaelite.

Of the stock of Israel. Not a proselyte, but of the original stock (ge>nouv); not grafted into the covenant race. A descendant of Jacob, not an Idumaean nor an
Ishmaelite. For Israel, see on Acts 3:12 and compare Romans 9:4; 11:1; John 1:47. Descended not from Jacob, the supplanter, but from Israel, the prince of God. See
Genesis 32:28.

Of the tribe of Benjamin. Not from one of the lost tribes, but from that which gave to Israel its first king; which alone was faithful to Judah at the separation under
Rehoboam, and which had always held the post of honor in the army. See Judges 5:14; Hosea 5:8. Benjamin only of the twelve patriarchs was born in the land of
promise. Mordecai, the deliverer of the Jews from Haman was a Benjamite. Paul's own original name, Saul, was probably derived from Saul the son of Kish, the
Benjamite.

A Hebrew of the Hebrews (*~ov ejx *>wn). The (Hebrews) of the A.V. gives a wrong coloring to the phrase, as if Paul were claiming to be preeminently a Hebrew
among other Hebrews He means a Hebrew from (ejx) Hebrew parents. Rev., a Hebrew of Hebrews, which is no special improvement. The expression implies
characteristics of language and manners. He might be an Israelite and yet a child of Greek-speaking Jews: but his parents had retained their native tongue and customs,
and he himself, while understanding and speaking Greek, also spoke in Hebrew on occasion. See Acts 21:40; 22:2.

The law. The Mosaic law. See on Romans 2:12. The validity of that law was the principle upheld by the Judaizers.

A Pharisee. See Acts 23:6; Galatians 1:14. Compare on the whole verse, 2 Corinthians 11:22.

6. Zeal. Ironical.

Blameless (geno>menov a]memptov). The A.V. does not render the participle, proven or found. Rev., correctly, found blameless.

7. What things (a[tina). The double relative classifies; things which came under the category of gain. Compare Galatians 4:24; Colossians 2:23.

Gain (ke>rdh). Lit., gains. So Rev., in margin, and better. The various items of privilege are regarded separately.

I counted loss (h[ghmai zhmi>an). Better, as Rev., have counted. The perfect tense implies that he still counts them as loss. See on ver. 8. Notice the singular number
loss, and the plural gains. The various gains are all counted as one loss.

8. Yea doubtless (ajlla). but, ver. 7, puts that verse in direct contrast with the preceding verse. yea or verily, in this verse affirms more than the preceding statement,
while ou+n therefore (not rendered), collects and concludes from what has been previously said: Yea verily therefore.

All things. An advance on those (things) of ver. 7.

For the excellency, etc. (dia). On account of: because the knowledge of Christ is so much greater than all things else.

I have suffered the loss (ejzhmiw>qhn). Rev., better, I suffered; when I embraced Christianity. Lit., was mulcted. See on Matthew 16:26 and cast away, Luke 9:25.

All things (tanta). Collectively. All things mentioned in vers. 5-7.

Dung (sku>bala). Rev., refuse. Either excrement or what is thrown away from the table; leavings. The derivation is uncertain. According to some it is a contraction from
ejv ku>nav ba>llw to throw to the dogs. See on filth, 1 Corinthians 4:13. Notice the repetition of gain, count, loss, all things, Christ.

Win (kerdh>sw). Rev., better, gain, corresponding with gain, ver. 7.

9. Be found (euJreqw~). Discovered or proved to be. See on Phillippians 2:8. Compare Romans 7:10; Galatians 2:17.

Mine own righteousness (ejmhnhn). Rev., correctly, a righteousness of mine own. The A.V. would require the article with ejmh mine, and assumes the existence of a
personal righteousness; whereas Paul says, not having any righteousness which can be called mine.

Which is of the law (thmou). Rev., better, even that which is of the law; thus bringing out the force of the article which defines the character of that righteousness which
alone could be personal, viz., righteousness consisting in the strict fulfillment of the law.

Through the faith of Christ (diastewv Cristou~). Rev., better, through faith in Christ. Faith as opposed to the law. The change of prepositions, through (dia) faith, and of
(ejk) the law, as turning on the distinction between faith represented as the medium, and the law as the source of justification, cannot be insisted upon as a rule, since
both the prepositions are used with faith, as in Galatians 2:16. Compare Romans 3:30; 5:1.

Of God. Contrasted with my own.

By faith (ejpi). Resting upon faith, or on the condition of. Compare Acts 3:16.

10. That I may know Him (tou~ gnw~nai aujto). Know is taken up from knowledge, ver. 8, and is joined with be found in Him, qualified by not having, etc. That I may
be found in Him not having, etc., but having the righteousness which is of God so as to know him, etc.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 211 / 632
The power of His resurrection (thnamin th~v ajnasta>sewv aujtou~). Power of His resurrection and fellowship of His sufferings furnish two specific points further
defining the knowledge of Him. By the power of Christ's resurrection is meant the power which it exerts over believers. Here, more especially, according to the
context, in assuring their present justification, and its outcome in their final glorification. See Romans 4:24, 25; 8:11, 30; 1 Corinthians 15:17; Colossians 3:4; Philippians
By faith (ejpi). Resting upon faith, or on the condition of. Compare Acts 3:16.

10. That I may know Him (tou~ gnw~nai aujto). Know is taken up from knowledge, ver. 8, and is joined with be found in Him, qualified by not having, etc. That I may
be found in Him not having, etc., but having the righteousness which is of God so as to know him, etc.

The power of His resurrection (thnamin th~v ajnasta>sewv aujtou~). Power of His resurrection and fellowship of His sufferings furnish two specific points further
defining the knowledge of Him. By the power of Christ's resurrection is meant the power which it exerts over believers. Here, more especially, according to the
context, in assuring their present justification, and its outcome in their final glorification. See Romans 4:24, 25; 8:11, 30; 1 Corinthians 15:17; Colossians 3:4; Philippians
3:21.

Fellowship of His sufferings. Participation in Christ's sufferings. See Matthew 20:22, 23; and on Colossians 1:24. Compare 2 Corinthians 1:5; 1 Peter 4:13. Faith
makes a believer one with a suffering Christ.

Being made conformable (summorfizo>menov). Explaining the previous clause: by my becoming conformed, etc. Rev., becoming conformed. Compare 2 Corinthians
4:10; Romans 6:5. For conformed see on Matthew 17:2 and on form, Phillippians 2:6. The most radical conformity is thus indicated: not merely undergoing physical
death like Christ, but conformity to the spirit and temper, the meekness and submissiveness of Christ; to His unselfish love and devotion, and His anguish over human
sin.

11. If by any means (ei] pwv). For the form of expression compare Romans 1:10; 11:14. Not an expression of doubt, but of humility.

I might attain (katanth>sw). See on Acts 26:7.

The resurrection of the dead (thstasin th). Rev., more correctly, from the dead. Lit., the resurrection, that, namely, from the dead. Compare Acts 4:2. This compound
noun for resurrection is found only here, and expresses the rising from or from among (ejx), which is further emphasized by the repetition of the preposition ejk (from).
The kindred compound verb occurs Mark 12:19; Luke 20:28; Acts 15:5 but in neither passage of raising the dead. The word here does not differ in meaning from
ajna>stasiv, commonly used, except that the idea is more vividly conceived as a rising from the earth. See Matthew 22:31; Luke 20:35. The phrase resurrection of or
from the dead does not often occur in the Gospels, and resurrection ejk from the dead only twice in the New Testament, Acts 4:2; 1 Peter 1:3. For the phrase, see on
Luke 16:31. Resurrection of the dead is a generic phrase, denoting the general resurrection of the dead, bad and good. Resurrection from the dead, in the only two
passages where it occurs, signifies resurrection unto life. In 1 Peter 1:3 it is applied to Christ.

12. Not as though (oujc o[ti). Lit., not that, as Rev. By this I do not mean to say that. For similar usage, see John 7:22; 2 Corinthians 1:24; Philippians 4:17.

Had attained - were perfect (e]labon - tetelei>wmai). Rev., have attained, am made perfect. There is a change of tenses which may be intentional; the aorist attained
pointing to the definite period of his conversion, the perfect, am made perfect, referring to his present state. Neither when I became Christ's did I attain, nor, up to this
time, have I been perfected. With attained supply the prize from ver. 14. Rev., am made perfect, is preferable, as preserving the passive form of the verb.

I follow after (diw>kw). Rev., better, press on. The A.V. gives the sense of chasing; whereas the apostle's meaning is the pressing toward a fixed point. The continuous
present would be better, I am pressing.

May apprehend (katala>bw) American Rev., lay hold on. Neither A.V. nor Rev. give the force of kai also; if I may also apprehend as well as pursue. For the verb, see
on John 1:5.

For which also I am apprehended. Rev., correctly, was apprehended. American Rev., laid hold on. Paul's meaning is, "I would grasp that for which Christ grasped me.
Paul's conversion was literally of the nature of a seizure. That for which Christ laid hold of him was indeed his mission to the Gentiles, but it was also his personal
salvation, and it is of this that the context treats. Some render, seeing that also I was apprehended. Rev., in margin.

13. Myself. As others count themselves.

14. One thing. I do is supplied. Some supply I count, which is less appropriate, since what follows is concerned with action rather than with thinking or reckoning.

Reaching forth (ejpekteino>menov). Only here in the New Testament. > direction, after; ejk forth; tei>nw to stretch. Rev., stretching forward. The metaphor is that of
the footrace. Bengel says: "The eye outstrips and draws onward the hand, and the hand the foot."

15. Toward the mark (kata). Rev., goal. Bear down upon (kata>). Skopo>v mark, only here in the New Testament. See on look, Phillippians 2:4. Used in the classics
of a mark for shooting at, or as a moral or intellectual end. A somewhat similar figure occurs 1 Timothy 1:6; 6:21; 2 Timothy 2:18 in the verb ajstoce>w to miss the aim
or the shot. A.V., swerved and erred.

Prize (brabei~on). See on 1 Corinthians 9:24. Ignatius uses the word qe>ma that which is deposited as a prize: a prize of money as distinct from the crown. "Be
temperate as God's athlete. The prize is incorruption and eternal life" (to Polycarp, 2.). Chrysostom says: "He that runs looks not at the spectators, but at the prize.
Whether they be rich or poor, if one mock them, applaud them, insult them, throw stones at them - if one plunder their house, if they see children or wife or anything
whatsoever - the runner is not turned aside, but is concerned only with his running and winning the prize. He that runneth stoppeth nowhere; since, if he be a little
remiss, all is lost. He that runneth relaxeth in no respect before the end, but then, most of all, stretcheth over the course."

High calling (a]nw klh>sewv). Lit., upward calling. A calling which is from heaven and to heaven. Klh~siv calling, is habitually used in the New Testament of the act of
calling. Compare Hebrews 3:1. The prize is bound up with the calling; promised when the call is issued, and given when the call is fulfilled.

15. Perfect (te>leioi). Mature Christians. See On 1 Corinthians 2:6.

Be thus minded. Lit., think this, or have this mind, namely, to forget the past and to press forward.

16. Nevertheless. Rev., only. Notwithstanding the minor points in which you may be otherwise minded.

Whereto we have already attained (eijv o{ ejfqa>samen). Whatever real christian and moral attainment you may have made, let that serve as a rule for your further
advance. The character of this standard of attainment is illustrated by the words in ver. 15, be thus minded, and by those in ver. 17, as ye have us for an example. The
individual variations are not considered. He regards rather the collective development, and assumes the essentials of christian attainment on the part of his readers. For
attained, see on we are come, 2 Corinthians 10:14.

Let us walk(c)
 Copyright   by 2005-2009,
                the same ruleInfobase
                               (tw|~ aujtw|~
                                        Mediastoicei~n)
                                                Corp. The idea of a regulative standard is implied, but rule kano>ni must be omitted from the Greek text. Rev.
                                                                                                                                                  Page     212brings
                                                                                                                                                               / 632
out the antithesis better: whereunto we have already attained, by that same rule let us walk. Omit let us mind the same thing.

17. Followers together of me (summimhtai> mou). Only here in the New Testament. Rev., more correctly, imitators. Compare 1 Corinthians 11:1. Not imitators of
advance. The character of this standard of attainment is illustrated by the words in ver. 15, be thus minded, and by those in ver. 17, as ye have us for an example. The
individual variations are not considered. He regards rather the collective development, and assumes the essentials of christian attainment on the part of his readers. For
attained, see on we are come, 2 Corinthians 10:14.

Let us walk by the same rule (tw|~ aujtw|~ stoicei~n) The idea of a regulative standard is implied, but rule kano>ni must be omitted from the Greek text. Rev. brings
out the antithesis better: whereunto we have already attained, by that same rule let us walk. Omit let us mind the same thing.

17. Followers together of me (summimhtai> mou). Only here in the New Testament. Rev., more correctly, imitators. Compare 1 Corinthians 11:1. Not imitators of
Christ in common with me, but be together, jointly, imitators of me.

Mark (skopei~te). See on looking, Philippians 2:4.

So as (ou[twv kaqw). Rev., "which so walk even as ye have," etc. The two words are correlative. Briefly, imitate me and those who follow my example.

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

19. Belly. Romans 16:18. So the Cyclops in Euripides: "My flocks which I sacrifice to no one but myself, and not to the gods, and to this my belly the greatest of the
gods: for to eat and drink each day, and to give one's self no trouble, this is the God for wise men" ("Cyclops," 334-338).

Glory. That which they esteem glory.

Earthly things (tageia). See on 2 Corinthians 5:1. Compare Colossians 3:2.

20. Conversation (pali>teuma). Only here in the New Testament. Rev., citizenship, commonwealth in margin. The rendering conversation, in the sense of manner of life
(see on 1 Peter 1:15), has no sufficient warrant; and that poli>teuma commonwealth, is used interchangeably with politei>a citizenship, is not beyond question.
Commonwealth gives a good and consistent sense. The state of which we are citizens is in heaven. See on Phillippians 1:27. Compare Plato: "That city of which we are
the founders, and which exists in idea only; for I do not believe that there is such an one anywhere on earth. In Heaven, I replied, there is laid up the pattern of it
methinks, which he who desires may behold, and beholding may settle himself there" ("Republic," 592).

Is in heaven (uJpa>rcei). The use of this word instead of ejsti is is peculiar. See on being, Philippians 2:6. It has a backward look. It exists now in heaven, having been
established there of old. Compare Hebrews 11:16; John 14:2.

We look for (ajpekdeco>meqa). Rev., wait for. See on 1 Corinthians 1:7. Used only by Paul, and in Hebrews 9:28. Compare Romans 8:19, 23, 25; Galatians 5:5. It
indicates earnest, patient waiting and expectation. As in ajpokaradokia earnest expectation, Philippians 1:20, the compounded preposition ajpo> denotes the
withdrawal of attention from inferior objects. The word is habitually used in the New Testament with reference to a future manifestation of the glory of Christ or of His
people.

The Savior, the Lord Jesus Christ (swth~ra). Savior has no article, and its emphatic position in the sentence indicates that it is to be taken predicatively with Jesus
Christ, and not as the direct object of the verb. Hence render: we await as Savior the Lord, etc. Compare Hebrews 9:28"To them that wait for Him will He appear a
second time unto salvation."

21. Shall change (metaschmati>sei). See on Matthew 17:2; 1 Corinthians 4:6; 11:13. Also on from, Philippians 2:6; and fashion, Philippians 2:8. The word thus
indicates a change in what is outward and shifting - the body. Rev., correctly, shall fashion anew. Refashion(?).

Our vile body (tosewv hJmw~n). Wrong. Render, as Rev., the body of our humiliation. See, for the vicious use of hendiadys in A.V., on Ephesians 1:19. Lightfoot
observes that the A.V. seems to countenance the stoic contempt of the body. Compare Colossians 1:22. The biographer of Archbishop Whately relates that, during his
last illness, one of his chaplains, watching, during the night at his bedside, in making some remark expressive of sympathy for his sufferings, quoted these words: "Who
shall change our vile body." The Archbishop interrupted him with the request "Read the words." The chaplain read them from the English Bible; but he reiterated, "Read
his own words." The chaplain gave the literal translation, "this body of our humiliation." "That's right, interrupted the Archbishop, "not vile - nothing that He made is vile."

That it may be fashioned like (eijv tosqai aujtommorfon). The words that it may be, or become, are omitted from the correct Greek text, so that the strict rendering is
the body of our humiliation conformed, etc. The words are, however, properly inserted in A.V. and Rev. for the sake of perspicuity. Rev., correctly, conformed for
fashioned like. Fashion belongs to the preceding verb. See on shall change The adjective conformed is compounded with morfh> form (see on Phillippians 2:6 and
made conformable, Phillippians 3:10). As the body of Christ's glory is a spiritual body, this word is appropriate to describe a conformation to what is more essential,
permanent, and characteristic. See 1 Corinthians 15:35-53.

His glorious body (tw|~ sw>mati th~v do>xhv aujtou~). Wrong. Rev., correctly, the body of His glory. The body in which He appears in His present glorified state.
See on Colossians 2:9.

The working whereby He is able (thrgeian tou~ du>nasqai). Lit., the energy of His being able. Du>nasqai expresses ability, faculty, natural ability, not necessarily
manifest. >rgeia is power in exercise, used only of superhuman power. See on John 1:12; 2 Peter 2:11. Hence, as Calvin remarks, "Paul notes not only the power of
God as it resides in Him, but the power as it puts itself into act." See Ephesians 1:19 where four of the six words for power are used.

Subdue (uJpota>xai). Rev., subject. See on James 4:7. It is more than merely subdue. It is to bring all things within His divine economy; to marshal them all under
Himself in the new heaven and the new earth in which shall dwell righteousness. Hence the perfected heavenly state as depicted by John is thrown into the figure of a
city, an organized commonwealth. The verb is thus in harmony with ver. 20. The work of God in Christ is therefore not only to transform, but to subject, and that not
only the body, but all things. See 1 Corinthians 15:25-27; Romans 8:19, 20; Ephesians 1:10, 21, 22; 4:10.

CHAPTER 4

1. Longed for (ejpipo>qhtoi). Only here in the New Testament. Compare I long for you, Philippians 1:8; and for kindred words see 2 Corinthians 7:7; Romans 15:23.

Joy and crown (carafanov). Nearly the same phrase occurs 1 Thessalonians 2:19. The Philippian converts are his chaplet of victory, showing that he has not run in vain,
Phillippians 2:16. For crown, see on Revelation 4:4; 1 Peter 5:4.

So stand fast. As I have exhorted, and have borne myself in the conflict which you saw and heard to be in me, Philippians 1:30.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 213 / 632
2. I beseech Euodias and beseech Syntyche (Eujwdi>an parakalw~ kaichn parakalw~). Euodias is incorrect, the name being feminine, Euodia. According to the Tex.
Rec., with the long o, the name means fragrance; but the correct reading is with the short o, the meaning being prosperous journey. Syntyche means happy chance.
Phillippians 2:16. For crown, see on Revelation 4:4; 1 Peter 5:4.

So stand fast. As I have exhorted, and have borne myself in the conflict which you saw and heard to be in me, Philippians 1:30.

2. I beseech Euodias and beseech Syntyche (Eujwdi>an parakalw~ kaichn parakalw~). Euodias is incorrect, the name being feminine, Euodia. According to the Tex.
Rec., with the long o, the name means fragrance; but the correct reading is with the short o, the meaning being prosperous journey. Syntyche means happy chance.
These were prominent women in the Church, possibly deaconesses. The position of women in Macedonia was exceptional. In Greece, generally, their standing was
inferior. The Athenian law prescribed that everything that a man might do by the consent or request of a woman should be null in law. In Macedonia monuments were
erected to women by public bodies, and in Macedonian inscriptions records of male proper names are found formed on the mother's name instead of the father's.
Macedonian women were permitted to hold property. In the account of Paul's labors in Macedonia there are notices of the addition of women of rank to the church in
Thessalonica and Beroea. 182

For beseech, render exhort, and notice the repetition of that word with each name, making the exhortation individual and specific.

To be of the same mind (to). The same expression as in Philippians 2:2, see note. Compare Romans 12:16. The verb frone>w to be minded, occurs eleven times in this
epistle, and but seventeen times in the rest of the New Testament.

3. True yoke-fellow (gnh>sie su>nzuge). For true, see on naturally, Philippians 2:20. It is supposed by some that the word rendered yoke-fellow is a proper name,
Synzygus, and that true is to be explained as rightly so called. This explanation would be favored by the play upon the name Onesimus in the Epistle to Philemon, and is
not improbably correct. The name has not been found in inscriptions, as is the case with many of the names in these epistles, as, for instance, Euodia and Syntyche.
Some suppose that the chief of the bishops or superintendents at Philippi is thus addressed; but, in that case, the word would probably appear elsewhere in the New
Testament. Clement of Alexandria, assuming that Paul was married, thinks that he addresses his wife. Others suppose that Lydia is addressed. 183

Help (sullamba>nou). Lit., take hold with. Compare Luke 5:7. The verb is used of conception, Luke 1:24; arrest, Matthew 26:55; Acts 12:3; catching, as fish, Luke
5:9. Compare the compound sunantila>mbanomai help, Luke 10:40 (note); Romans 8:26.

Which labored with me (ai[tinev sunh>qlhsa>n moi). The double relative explains and classifies: for they belonged to the number of those who labored. Rev., for they
labored. Labored, lit., strove as athletes, as Philippians 1:27. Compare Sophocles: "These girls preserve me, these my nurses, these who are men, not women, in
laboring with me" ("Oedipus at Colonus," 1367-8).

Clement. Supposed by some to be Clement the Bishop of Rome. Origen identifies them, saying: "Clement to whom Paul bears Testimony in Philippians 4:3." So also
Eusebius, Epiphanius, and Jerome. Chrysostom speaks of Clement as the constant companion of Paul in all his travels. Irenaeus, on the contrary, who mentions him as
the pupil of an apostle, says nothing of his connection with Paul, by name, and would not have been likely to pass over this identity in silence had he been aware of it.
Clement was a member of the Roman church, and the name was a very common one. A Roman consul, Flavius Clemens, was sentenced to death by Domitian on
account of atheism, which was the common pagan designation of Christianity. The Roman catacombs furnish evidence that Christianity had penetrated into the Flavian
family, so that there may have been two prominent Christians in Rome of the same name. The identity of Clement of Rome with the Clement of this epistle has been
very generally abandoned. The latter was probably a Philippian.

Other (tw~n loipw~n). Rev., correctly, the rest.

Book of life. The phrase occurs seven times in Revelation. Compare Luke 10:20; Hebrews 12:23 and see on Revelation 3:5. The figure is founded on the register of
the covenant people. Isaiah 4:3; Ezekiel 13:9; Exodus 32:32; Psalms 69:28; Daniel 12:1. The phrase was also used by the Rabbins. Thus in the Targum 184 on Ezekiel
13:9: "In the book of eternal life which has been written for the just of the house of Israel, they shall not be written." God is described as "the king, sitting upon the
judgment-seat, with the books of the living and the books of the dead open before Him."

5. Rejoice. See on Philippians 1:4 and 2 Corinthians 13:11.

Moderation (to). Wrong. Rev., correctly, forbearance. See on gentle, 1 Peter 2:18.

The Lord is at hand. See on 1 Corinthians 16:22.

6. Be careful (merimna~te). See on Matthew 6:25. Rev., better, be anxious.

Prayer and supplication. General and special. See on Luke 5:33; 8:38. Proseuch> prayer, only of prayer to God. The two words often occur together, as Ephesians
6:18; 1 Timothy 2:1; 5:5.

Requests (aijth>mata). Specific details of supplication.

Unto God (pron). The force of pro>v is rather in your intercourse with God. See on with God, John 1:1.

7. Peace of God. As the antidote to anxiety, ver. 6.

Which passeth all understanding (hJ uJpere>cousa pa>nta nou~n). Either, which passes all power of comprehension, compare Ephesians 3:20; or, better, which
surpasses every (human) reason, in its power to relieve anxiety. Compare Matthew 6:31, 32. For understanding, see on Romans 7:23.

Shall keep (frourh>sei). Lit., guard, as Rev., or mount guard over. God's peace, like a sentinel, patrols before the heart. Compare Tennyson:

"Love is and was my King and Lord,

And will be, though as yet I keep

Within his court on earth, and sleep

Encompassed by his faithful guard,

And hear at times a sentinel
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 214 / 632
Who moves about from place to place,

And whispers to the worlds of space,
Encompassed by his faithful guard,

And hear at times a sentinel

Who moves about from place to place,

And whispers to the worlds of space,

In the deep night, that all is well."

"In Memoriam."

Gurnall. a little differently: "The peace of God is said to garrison the believer's heart and mind. He is surrounded with such blessed privileges that he is as safe as one in
an impregnable castle" ("Christian in Complete Armor," p. 419).

Hearts - minds (kardi>av - noh>mata). For hearts, see on Romans 1:21. For minds, Rev., thoughts, on 2 Corinthians 3:14. The guardianship is over the source and the
issues of thought and will. "Your hearts and their fruits" (Alford).

8. Honest (semna). Rev., honorable, reverend in margin. In classical Greek an epithet of the gods, venerable, reverend. The word occurs only here and in the pastoral
epistles, 1 Timothy 3:8, 11; Titus 2:2 where it is rendered grave, both in A.V. and Rev. There lies in it the idea of a dignity or majesty which is yet inviting and attractive,
and which inspires reverence. Grave, as Trench observes, does not exhaust the meaning. Gravity may be ridiculous. "The word we want is one in which the sense of
gravity and dignity, and of these as inviting reverence, is combined." Ellicott's venerable is perhaps as near as any word, if venerable be divested of its modern
conventional sense as implying age, and confined to its original sense, worthy of reverence.

Pure (aJgna>). See on 1 John 3:3.

Lovely (prosfilh~). Only here in the New Testament. Adapted to excite love, and to endear him who does such things.

Of good report (eu]fhma). Only here in the New Testament. Lit., sounding well. The kindred verb is commonly used in an active sense. Hence not well spoken of, but
fairspeaking, and so winning, gracious (Rev., in margin).

Virtue (ajreth). With this exception the word occurs only in Peter's epistles; 1 Peter 2:9; 2 Peter 1:3, 5; see notes on both.

Praise (e]painov). Commendation corresponding to the moral value of the virtue. In the Septuagint, ajreth virtue is four times used to translate the Hebrew praise. The
two ideas seem to be coordinated. Lightfoot remarks that Paul seems studiously to avoid this common heathen term for moral excellence, and his explanation is very
suggestive: "Whatever value may reside in your old heathen conception of virtue, whatever consideration is due to the praise of men."

10. Your care of me hath flourished again (ajneqa>lete to). Lit., ye caused your thinking on my behalf to bloom anew. Rev., ye revived your thought for me. The verb
occurs only here in the New Testament. In the Septuagint it appears as both transitive and intransitive, to flourish, or to cause to flourish. Thus Psalms 27:7 where
Septuagint reads for my heart greatly rejoiceth, my flesh flourished (ajne>qalen); Ezekiel 17:24have made the dry tree to flourish.

Wherein. The matter of my wants and sufferings. Implied in your care of me.

Ye were careful (ejfronei~te). Rev., ye did take thought. Note the imperfect tense: ye were all along thoughtful.

11. Content (aujta>rkhv). Lit., self-sufficient. Only here in the New Testament. A stoic word, expressing the favorite doctrine of the sect, that man should be sufficient
to himself for all things; able, by the power of his own will, to resist the shock of circumstance. Paul is self-sufficient through the power of the new self: not he, but Christ
in him. The kindred noun aujtarkei>a sufficiency, occurs 2 Corinthians 9:8; 1 Timothy 6:6.

12. I am instructed (memu>hmai). Rev., have I learned the secret. The metaphor is from the initiatory rites of the pagan mysteries. I have been initiated. See on
Colossians 1:26.

To be full (corta>zesqai). See on Matthew 5:6.

13. I can do (ijscu>w). See on Luke 14:30.

Strengtheneth (ejndunamou~nti). More literally, infuses strength into me, as the old verb inforce.

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

15. When I departed from Macedonia. On his first European circuit, going by way of Athens to Corinth, where he was joined by Silvanus and Timothy, bringing a
contribution from Macedonia. Acts 18:5; 2 Corinthians 11:9.

16. Even in Thessalonica (kai). Better also: in addition to the contribution received at Corinth.

18. I have (ajpe>cw). I have received in full. See on Matthew 6:2; Luke 6:24.

Odor of a sweet smell. See on 2 Corinthians 2:15, 16. Frequent in Septuagint, of the odor of sacrifices.

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

22. Of Caesar's household. Probably the slaves and freedmen attached to the palace.

THE EPISTLE TO THE COLOSSIANS
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 215 / 632
CHAPTER        1

2. Colossae. The form of the name appears to have been both Kolossai and Kolassai, the former being probably the earlier.
22. Of Caesar's household. Probably the slaves and freedmen attached to the palace.

THE EPISTLE TO THE COLOSSIANS
CHAPTER 1

2. Colossae. The form of the name appears to have been both Kolossai and Kolassai, the former being probably the earlier.

The city was in Phrygia, in the valley of the Lycus, about ten or twelve miles beyond Laodicaea and Hierapolis. The region is volcanic, and the earthquakes common to
large portions of Asia Minor are here peculiarly severe. The tributaries of the Lyous carried calcareous matter which formed everywhere deposits of travertine, said to
be among the most remarkable formations of this character in the world. "Ancient monuments are buried, fertile lands overlaid, river-beds choked up, and streams
diverted, fantastic grottos and cascades and arches of stone formed by this strange, capricious power, at once destructive and creative, working silently and relentlessly
through long ages. Fatal to vegetation, these incrustations spread like a stony shroud over the ground. gleaming like glaciers on the hillside, they attract the eye of the
traveler at a distance of twenty miles, and form a singularly striking feature in scenery of more than common beauty and impressiveness" (Lightfoot).

The fertility of the region was nevertheless great. The fine sheep, and the chemical qualities of the streams which made the waters valuable for dyeing purposes, fostered
a lively trade in dyed woolen goods. All the three cities were renowned for the brilliancy of their dyes.

Colossae stood at the junction of the Lycus with two other streams, on a highway between eastern and western Asia, and commanding the approaches to a pass in the
Cadmus mountains. Both Herodotus and Xenophon speak of it as a prosperous and great city; but in Paul's time its glory had waned. Its site was at last completely
lost, and was not identified until the present century. Its ruins are insignificant. Paul never visited either of the three cities. The church at Colossae was the least important
of any to which Paul's epistles were addressed.

To the saints. A mode of address which characterizes Paul's later epistles. The word is to be taken as a noun, and not construed as an adjective with faithful brethren:
to the holy and faithful brethren.

And faithful brethren in Christ. Or believing brethren. Compare Ephesians 1:1. There is no singling out of the faithful brethren from among others who are less faithful.

Our Father. The only instance in which the name of the Father stands in the opening benediction of an epistle without the addition and Jesus Christ.

3. And the Father. Some of the best texts omit and. So Rev. The form with and is the more common. Compare Colossians 3:17.

Praying always for you. Rather connect always with we give thanks, and render we give thanks for you always, praying, or in our prayers. According to the Greek
order, praying for you (as Rev. and A.V.), would make for you unduly emphatic.

5. For the hope (diada). The A.V. connects with we give thanks (ver. 3). But the two are too far apart, and Paul's introductory thanksgiving is habitually grounded on
the spiritual condition of his readers, not on something objective. See Romans 1:8; 1 Corinthians 1:4; Ephesians 1:15. Better connect with what immediately precedes,
love which ye have, and render as Rev., because of the hope, etc. Faith works by love, and the ground of their love is found in the hope set before them. Compare
Romans 8:24. The motive is subordinate, but legitimate. "The hope laid up in heaven is not the deepest reason or motive for faith and love, but both are made more
vivid when it is strong. It is not the light at which their lamps are lit, but it is the odorous oil which feeds their flame" (Maclaren). Hope. See on 1 Peter 1:3. In the New
Testament the word signifies both the sentiment of hope and the thing hoped for. Here the latter. Compare Titus 2:13; Galatians 5:5; Hebrews 6:18: also Romans 8:24
where both meanings appear. Lightfoot observes that the sense oscillates between the subjective feeling and the objective realization. The combination of faith, hope,
and love is a favorite one with Paul. See 1 Thessalonians 1:3; 1 Corinthians 13:13; Romans 5:1-5; 12:6-12.

Laid up (ajpokeime>nhn). Lit., laid away, as the pound in the napkin, Luke 19:20. With the derivative sense of reserved or awaiting, as the crown, 2 Timothy 4:8. In
Hebrews 9:27 it is rendered appointed (unto men to die), where, however, the sense is the same: death awaits men as something laid up. Rev., in margin, laid up for.
Compare treasure in heaven, Matthew 6:20; 19:21; Luke 12:34. "Deposited, reserved, put by in store out of the reach of all enemies and sorrows" (Bishop Wilson).

Ye heard before (prohkou>sate). Only here in the New Testament, not in Septuagint, and not frequent in classical Greek. It is variously explained as denoting either an
undefined period in the past, or as contrasting the earlier Christian teaching with the later heresies, or as related to Paul's letter (before I wrote), or as related to the
fulfillment of the hope (ye have had the hope pre-announced). It occurs several times in Herodotus in this last sense, as 2:5, of one who has heard of Egypt without
seeing it: v., 86, of the Aeginetans who had learned beforehand what the Athenians intended. Compare 8:79; 6:16. Xenophon uses it of a horse, which signifies by
pricking up its ears what it hears beforehand. In the sense of mere priority of time without the idea of anticipation, Plato: "Hear me once more, though you have heard
me say the same before" ("Laws," vii., 797). I incline to the more general reference, ye heard in the past. The sense of hearing before the fulfillment of the hope would
seem rather to require the perfect tense, since the hope still remained unfulfilled.

The word of the truth of the Gospel. The truth is the contents of the word, and the Gospel defines the character of the truth.

6. Which is come unto you (tou~ paro>ntov eijv uJma~v). Lit., which is present unto you. Has come and is present. Compare Luke 11:7"are with me into bed."

In all the world. Hyperbolical. Compare Romans 1:8; 1 Thessalonians 1:8; Acts 17:6. Possibly with a suggestion of the universal character of the Gospel as contrasted
with the local and special character of false Gospels. Compare ver. 23.

And bringeth forth fruit (kaimenon). Lit., and is bearing fruit. The text varies. The best texts omit and. Some join e]sti is with the previous clause, as it is in all the world,
and take bearing fruit as a parallel participle. So Rev. Others, better, join is with the participle, "even as it is bearing fruit." This would emphasize the continuous
fruitfulness of the Gospel. The middle voice of the verb, of which this is the sole instance, marks the fruitfulness of the Gospel by its own inherent power. Compare the
active voice in ver. 10, and see Mark 4:28"the earth bringeth forth fruit aujtoma>th of herself, self-acting. For a similar use of the middle, see show, Ephesians 2:7;
worketh, Galatians 5:6.

Increasing (aujxano>menhn). Not found in Tex. Rec., nor in A.V., but added in later and better texts, and in Rev. "Not like those plants which exhaust themselves in
bearing fruit. The external growth keeps pace with the reproductive energy" (Lightfoot). "It makes wood as well" (Maclaren).

7. Fellow-servant. Used by Paul only here and Colossians 4:7.

Minister (dia>konov). See on Matthew 20:26; Mark 9:35.

For you (uJpe). Read hJmw~n, us as Rev., on our behalf: as Paul's representative.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 216 / 632
8. Declared (dhlw>sav). Or made manifest. See on 1 Corinthians 1:11.
Minister (dia>konov). See on Matthew 20:26; Mark 9:35.

For you (uJpe). Read hJmw~n, us as Rev., on our behalf: as Paul's representative.

8. Declared (dhlw>sav). Or made manifest. See on 1 Corinthians 1:11.

In the Spirit. Connect with your love. Compare Galatians 5:22.

9. We also. Marking the reciprocal feeling of Paul and Timothy with that of the Colossians.

Pray - desire (proseuco>menoi - aijtou>menoi). The words occur together in Mark 11:24. The former is general, the latter special. Rev. make request is better than
desire. The A.V. renders indiscriminately ask and desire. Rev. alters desire to ask. Desire in the sense of ask occurs in Shakespeare and Spenser.

Knowledge (ejpi>gnwsin). See on Romans 3:20; Philemon 1:6. Full knowledge. See Romans 1:21, 28; 1 Corinthians 13:12 where Paul contrasts ginw>skein to know
gnw~siv knowledge, with ejpiginw>skein to know fully, ejpi>gnwsiv full knowledge. Here appropriate to the knowledge of God in Christ as the perfection of
knowledge.

Wisdom and spiritual understanding (sofi>a| kaisei pneumatikh|~). Rev., better, applies spiritual to both - spiritual wisdom and understanding. The kindred adjectives
sofo>v wise and suneto>v prudent, occur together, Matthew 11:25; Luke 10:21. For sofi>a wisdom, see on Romans 11:33 and on wise, James 3:13. For su>nesiv
understanding, see on Mark 12:33 and prudent, Matthew 11:25. The distinction is between general and special. Understanding is the critical apprehension of particulars
growing out of wisdom, which apprehension is practically applied by fro>nhsiv prudence, see on Luke 1:17; Ephesians 1:8. Spiritual is emphatic, as contrasted with the
vain philosophy of false teachers.

10. Walk worthy (peripath~sai ajxi>wv). The phrase occurs Ephesians 4:1; 1 Thessalonians 2:12. Rev. gives the correct adverbial rendering worthily.

Unto all pleasing (eijv pa~san ajre>skeian). So as to please God in all ways. Compare 1 Thessalonians 4:1>skeia pleasing, only here in the New Testament. In classical
Greek it has a bad sense, obsequiousness, cringing. Compare men-pleasers, Colossians 3:22.

In the knowledge (eijv thgnwsin). Lit. unto the knowledge. The best texts read th|~ ejpignw>sei "by the knowledge:" by means of.

11. Strengthened (dunamou>menoi). Only here in the New Testament, but found in Septuagint. The compound (ejndunamo>w to make strong) is frequent in Paul,
Romans 4:20; Ephesians 6:10; Philippians 4:13; 1 Timothy 1:12.

Power - might (duna>mei - kra>tov). See on 2 Peter 2:11; John 1:12.

Glory. See on Romans 3:23.

Patience - long-suffering (uJpomonh - makroqumi>an). See on 2 Peter 1:6; James 5:7.

With joyfulness. Compare ver. 24; James 1:2, 3; 1 Peter 4:13. Some connect with giving thanks, ver. 12, and this is favored by the construction of the previous clauses:
in every good work bearing fruit: with all power strengthened: with joy giving thanks. But Paul is not always careful to maintain the symmetry of his periods. The idea of
joy is contained in thanksgiving, which would make the emphatic position of with joy inexplicable; besides which we lose thus the idea of joyful endurance (ver. 24) and
of joyful suffering expressing itself in thanksgiving. Compare Romans 5:3.

12. Made us meet (iJkanw>santi). See on 2 Corinthians 3:6.

To be partakers of the inheritance (eijv thda tou~ klh>rou). Lit., for the portion of the lot; that is, the portion which is the lot. Compare Acts 8:21 where the two words
are coordinated.

In light (ejn tw|~ fwti>). Connect with inheritance: the inheritance which is in light. This need not be limited to future glory. The children of God walk in light on earth.
See John 3:21; 11:9; 12:36; Ephesians 5:8; 1 Thessalonians 5:5; 1 John 1:7; 2:10.

13. Power (ejxousi>av). See on Mark 2:10. 185

Translated (mete>sthsen). The word occurs five times in the New Testament: of putting out of the stewardship, Luke 16:4; of the removal of Saul from the kingdom,
Acts 13:22; of Paul turning away much people, Acts 19:26; and of removing mountains, 1 Corinthians 13:2. A change of kingdoms is indicated.

Kingdom. Hence God's kingdom is in the present, no less than in heaven. See on Luke 6:20.

Of His dear Son (tou~ uiJou~ th~v ajga>phv aujtou~). Lit., of the Son of His love. So Rev. The Son who is the object of His love, and to whom, therefore, the
kingdom is given. See Psalms 2:7, 8; Hebrews 1:3-9. It is true that love is the essence of the Son as of the Father; also, that the Son's mission is the revelation of the
Father's love; but, as Meyer correctly says, "the language refers to the exalted Christ who rules."

14. Redemption (ajpolu>trwsin). See on Romans 3:24. Continuing the image of an enslaved and ransomed people. Omit through His blood.

Forgiveness (a]fesin). See on remission, Romans 3:25; forgiven, James 5:15. Forgiveness defines redemption. Lightfoot's suggestion is very interesting that this precise
definition may convey an allusion to the perversion of the term ajpolu>trwsiv by the Gnostics of a later age, and which was possibly foreshadowed in the teaching of the
Colossian heretics. The Gnostics used it to signify the result of initiation into certain mysteries. Lightfoot quotes from Irenaeus the baptismal formula of the Marcosians
186 "into unity and redemption (ajpolu>trwsin) and communion of powers." The idea of a redemption of the world, and (in a perverted form) of the person and work
of Christ as having part in it, distinctively marked the Gnostic schools. That from which the world was redeemed, however; was not sin, in the proper sense of the term,
but something inherent in the constitution of the world itself, and therefore due to its Creator.

In the following passage the person of Christ is defined as related to God and to creation; and absolute supremacy is claimed for Him. See Introduction to this volume,
and compare Ephesians 1:20-23 and Philippians 2:6-11.

15. The image (eijkw>n). See on Revelation 13:14. For the Logos (Word) underlying the passage, see on John 1:1. Image is more than likeness which may be
superficial
 Copyrightand   incidental. It Infobase
            (c) 2005-2009,     implies a prototype,
                                         Media Corp.and embodies the essential verity of its prototype. Compare in the form of God, Philippians 2:6 (note), and the
                                                                                                                                                      Page 217 / 632
effulgence of the Father's glory, Hebrews 1:3. Also 1 John 1:1.

Of the invisible God (tou~ Qeou~ tou~ ajora>tou). Lit., of the God, the invisible. Thus is brought out the idea of manifestation which lies in image. See on Revelation
and compare Ephesians 1:20-23 and Philippians 2:6-11.

15. The image (eijkw>n). See on Revelation 13:14. For the Logos (Word) underlying the passage, see on John 1:1. Image is more than likeness which may be
superficial and incidental. It implies a prototype, and embodies the essential verity of its prototype. Compare in the form of God, Philippians 2:6 (note), and the
effulgence of the Father's glory, Hebrews 1:3. Also 1 John 1:1.

Of the invisible God (tou~ Qeou~ tou~ ajora>tou). Lit., of the God, the invisible. Thus is brought out the idea of manifestation which lies in image. See on Revelation
13:14.

The first born of every creature (prwto>tokov pash~v kti>sewv). Rev., the first-born of all creation. For first-born, see on Revelation 1:5; for creation, on 2
Corinthians 5:17. As image points to revelation, so first-born points to eternal preexistence. Even the Rev. is a little ambiguous, for we must carefully avoid any
suggestion that Christ was the first of created things, which is contradicted by the following words: in Him were all things created. The true sense is, born before the
creation. Compare before all things, ver. 17. This fact of priority implies sovereignty. He is exalted above all thrones, etc., and all things are unto (eijv) Him, as they are
elsewhere declared to be unto God. Compare Psalms 89:27; Hebrews 1:2.

16. By him (ejn aujtw~). Rev., in Him. In is not instrumental but local; not denying the instrumentality, but putting the fact of creation with reference to its sphere and
center. In Him, within the sphere of His personality, resides the creative will and the creative energy, and in that sphere the creative act takes place. Thus creation was
dependent on Him. In Christ is a very common phrase with Paul to express the Church's relation to Him. Thus "one body in Christ," Romans 12:5;" fellow-workers in
Jesus Christ," Romans 16:3. Compare Romans 16:7, 9, 11; 1 Corinthians 1:30; 4:15 etc.

All things (tanta). The article gives a collective sense - the all, the whole universe of things. Without the article it would be all things severally.

Were created (ejkti>sqh). See on John 1:3. The aorist tense, denoting a definite historical event.

Visible - invisible. Not corresponding to earthly and heavenly. There are visible things in heaven, such as the heavenly bodies, and invisible things on earth, such as the
souls of men.

Thrones, dominions, principalities, powers (qro>noi, kurio>thtev, ajrcaiai). Compare Ephesians 1:21; 3:10; 6:12; 1 Corinthians 15:24; Romans 8:38; Colossians 2:10,
15; Titus 3:1. In Titus 3:1 they refer to earthly dignities, and these are probably included in 1 Corinthians 15:24. It is doubtful whether any definite succession of rank is
intended. At any rate it is impossible to accurately define the distinctions. It has been observed that wherever principalities (ajrcai) and powers (ejxousi>ai) occur
together, principalities always precedes, and that du>namiv power (see Ephesians 1:21) when occurring with either of the two, follows it; or, when occurring with both,
follows both. The primary reference is, no doubt, to the celestial orders; but the expressions things on earth, and not only in this world in the parallel passage, Ephesians
1:21 indicate that it may possibly include earthly dignities. Principalities and powers are used of both good and evil powers. See Ephesians 3:10; 6:12; Colossians 2:15.
The passage is aimed at the angel-worship of the Colossians (see Introduction); showing that while they have been discussing the various grades of angels which fill the
space between God and men, and depending on them as media of communion with God, they have degraded Christ who is above them all, and is the sole mediator.
Compare Hebrews 1:5-14 where the ideas of the Son as Creator and as Lord of the angels are also combined. 187 Thrones occurs only here in enumerations of this
kind. It seems to indicate the highest grade. Compare Revelation 4:4qro>noi thrones, A.V. seats, and see note. Thrones here probably means the enthroned angels.
Dominions or dominations, also Ephesians 1:21. Principalities or princedoms. In Romans 8:38 this occurs without powers which usually accompanies it.

All things (tanta). Recapitulating. Collectively as before.

Were created (e]ktistai). Rev., correctly, have been created. The perfect tense instead of the aorist, as at the beginning of the verse. "The latter describes the definite,
historical act of creation; the former the continuous and present relations of creation to the Creator" (Lightfoot). So John 1:3. "Without Him did not any thing come into
being (ejge>neto, aorist) which hath come into being" (and exists, ge>gonen, see note).

By Him and for Him (di' aujtou~ kai). Rev., better, through Him and unto Him. See on Romans 11:36. Compare in Him at the beginning of the verse. There Christ was
represented as the conditional cause of all things. All things came to pass within the sphere of His personality and as dependent upon it. Here He appears as the
mediating cause; through Him, as 1 Corinthians 8:6. Unto Him. All things, as they had their beginning in Him, tend to Him as their consummation, to depend on and
serve Him. Compare Revelation 22:13; and Hebrews 2:10; "for whose sake (di' o{n) and through whose agency (di' ou=) are all things" Rev., "for whom and through
whom." See also Ephesians 1:10, 23; 4:10; Philippians 2:9-11; 1 Corinthians 15:28. The false teachers maintained that the universe proceeded from God indirectly,
through a succession of emanations. Christ, at best, was only one of these. As such, the universe could not find its consummation in Him.

17. He is (aujto). Both words are emphatic. &Estin is, is used as in John 8:58 (see note), to express Christ's absolute existence. "He emphasizes the personality, is the
preexistence" (Lightfoot). For similar emphasis on the pronoun, see Ephesians 2:14; 4:10, 11; 1 John 2:2; Revelation 19:15.

Before all things. In time.

By Him (ejn aujtw|~). In Him as ver. 16. So Rev.

Consist (sune>sthken). Cohere, in mutual dependence. Compare Acts 27:28; Hebrews 1:3. For other meanings of the verb, see on Romans 3:5. Christ not only
creates, but maintains in continuous stability and productiveness. "He, the All-powerful, All-holy Word of the Father, spreads His power over all things everywhere,
enlightening things seen and unseen, holding and binding all together in Himself. Nothing is left empty of His presence, but to all things and through all, severally and
collectively, He is the giver and sustainer of life.... He, the Wisdom of God, holds the universe in tune together. He it is who, binding all with each, and ordering all things
by His will and pleasure, produces the perfect unity of nature and the harmonious reign of law. While He abides unmoved forever with the Father, He yet moves all
things by His own appointment according to the Father's will" (Athanasius).

18. And He. Emphatic. The same who is before all things and in whom all things consist.

The head of the body, the Church. The Church is described as a body, Romans 12:4 sq.; 1 Corinthians 12:12-27; 10:17 by way of illustrating the functions of the
members. Here the image is used to emphasize the position and power of Christ as the head. Compare Colossians 2:19; Ephesians 1:22, 23; 4:4, 12, 15, 16; 5:23, 30.

Who is the beginning (o[v ejstin ajrch). Who is, equivalent to seeing He is. Beginning, with reference to the Church; not the beginning of the Church, but of the new life
which subsists in the body - the Church.

The first-born from the dead (prwto>tokov ejk tw~n nekrw~n). Defining how Christ is the beginning of the new spiritual life: by His resurrection. Compare 1
Corinthians 15:20, 23 and Prince of life, Acts 3:15 (note) See on Revelation 1:5 where the phrase is slightly different, "first-born of the dead." He comes forth from
among the dead as the first-born issues from the womb. Compare Acts 2:4"having loosed the pains of death," where the Greek is wjdi~nav birth-throes. 188 There is a
 Copyright between
parallelism (c) 2005-2009,     Infobase
                      first-born          Media and
                                 of the creation Corp.
                                                     first-born from the dead as regards the relation of headship in which Christ stands to creation andPage    218 / 632
                                                                                                                                                         to the Church alike;
but the parallelism is not complete. "He is the first-born from the dead as having been Himself one of the dead. He is not the first-born of all creation as being himself
created" (Dwight).
The first-born from the dead (prwto>tokov ejk tw~n nekrw~n). Defining how Christ is the beginning of the new spiritual life: by His resurrection. Compare 1
Corinthians 15:20, 23 and Prince of life, Acts 3:15 (note) See on Revelation 1:5 where the phrase is slightly different, "first-born of the dead." He comes forth from
among the dead as the first-born issues from the womb. Compare Acts 2:4"having loosed the pains of death," where the Greek is wjdi~nav birth-throes. 188 There is a
parallelism between first-born of the creation and first-born from the dead as regards the relation of headship in which Christ stands to creation and to the Church alike;
but the parallelism is not complete. "He is the first-born from the dead as having been Himself one of the dead. He is not the first-born of all creation as being himself
created" (Dwight).

In all things. The universe and the Church.

Might have the preeminence (ge>nhtai prwteu>wn). Lit., might become being first. Prwteu>w to be first only here in the New Testament. Ge>nhtai become states a
relation into which Christ came in the course of time: ejstin is (the first-born of all creation) states a relation of Christ's absolute being. He became head of the Church
through His incarnation and passion, as He is head of the universe in virtue of His absolute and eternal being. Compare Philippians 2:6"being (uJpa>rcwn) in the form of
God - was made (geno>menov) obedient unto death." This sense is lost in the rendering might have the preeminence.

19. It pleased the Father that in Him should all fullness dwell (ejn aujtw|~ eujdo>khsen pa~n torwma katoikh~sai). Eujdoke>w to think it good, to be well pleased is
used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Matthew 3:17; Luke 12:32; 1
Corinthians 1:21. The subject of was well pleased, God, is omitted as in James 1:12 and must be supplied; so that, literally, the passage would read, God was well
pleased that in Him, etc. 189 Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on Romans 11:12; John 1:16. The word must be
taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum-total of the divine powers and attributes. In Christ dwelt all
the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this
passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (ver. 13); 2. Essential being
of the Son (15); 3. The Son as Creator (16); 4. The Church, with Christ as its head (18). Compare 2 Corinthians 5:19; Ephesians 1:19, 20, 23. Paul does not add of
the Godhead to the fullness, as in Colossians 2:9 since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not
to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers.

Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first-born of all creation, Creator, the eternally
preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the
exhibition of that divine fullness in redemption consummated in heaven (vers. 20-22).

There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward
were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine
powers and attributes. "From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested
His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their
descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial
and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light" (Lightfoot). Christ may have been ranked with these inferior
images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him. 190

Dwell (katoikh~sai). Permanently. See on Luke 11:26. Compare the Septuagint usage of katoikei~n permanent dwelling, and paroikei~n transient sojourning. Thus
Genesis 37:1"Jacob dwelt (permanently, katw>|kei) in the land where his father sojourned (parw|~khsen A.V., was a stranger). Perhaps in contrast with the partial and
transient connection of the pleroma with Christ asserted by the false teachers. The word is used of the indwelling of the Father, Ephesians 2:22 (katoikhth>rion tou~
Qeou~ habitation of God); of the Son, Ephesians 3:17; and of the Spirit, James 4:5.

20. Having made peace (eijrhnopoih>sav). Only here in the New Testament. Having concluded peace; see on John 3:21. The participle is parallel with to reconcile,
and marks peace-making and reconciliation as contemporaneous. The kindred eijrhnopoio>v peacemaker, only in Matthew 5:9. The phrase making peace, in which
the two factors of this verb appear separately, occurs only Ephesians 2:15.

To reconcile (ajpokatalla>xai). Only here, ver. 21, and Ephesians 2:16. The connection is: it was the good pleasure of the Father (ver. 19) to reconcile. The
compounded preposition ajpo> gives the force of back, hinting at restoration to a primal unity. So, in Ephesians 2:12-16 it occurs as in ver. 21, in connection with
ajphllotriwme>noi alienated, as if they had not always been strangers. See on Ephesians 2:12. Others explain to reconcile wholly. For the verb katalla>ssw to reconcile,
see on Romans 5:10.

All things (tanta). Must be taken in the same sense as in vers. 16, 17, 18, the whole universe, material and spiritual. 191 The arrangement of clauses adopted by Rev. is
simpler.

21. Enemies. To God, in the active sense.

Mind (dianoi>a|). See on imagination, Luke 1:51. The spiritual seat of enmity.

By wicked works (ejn toi~v e]groiv toi~v ponhroi~v). Rev., better, in your evil works. In the performance of - the sphere in which, outwardly, their alienation had
exhibited itself.

22. Body of His flesh. Which consisted of flesh; without which there could have been no death (see next clause).

To present (parasth`sai). Purpose of the reconciliation. Compare Romans 8:30. See on shewed himself, Acts 1:3. Compare Romans 12:1 where it is used of presenting
a sacrifice. 192

Holy, unblamable, unreprovable (aJgi>ouv, ajmw>mouv, ajnegklh>touv). Holy, see on saints, Acts 26:10; Revelation 3:7. The fundamental idea of the word is
separation unto God and from worldly defilement. Unblamable, Rev. much better, without blemish. Compare Ephesians 1:4; 5:27; and see on 1 Peter 1:19 and
blemishes, 2 Peter 2:13. Unreprovable, not only actually free from blemish, but from the charge of it. See on 1 Corinthians 1:8 and compare 1 Timothy 6:14.

In His sight (katew>pion aujotu~). Rev., before Him. Him refers to God, not Christ. Whether the reference is to God's future judgment or to His present approval, can
hardly be determined by the almost unexceptional usage of katenw>pion before, in the latter sense, as is unquestionably the case in Ephesians 1:4. The simple
ejnw>pion before, is used in the former sense, Luke 12:9. &Emprosqen before, occurs in both senses. The reference to the future judgment seems the more natural as
marking the consummation of the redemptive work described in vers. 20-22. Compare 1 Thessalonians 3:13 and Ephesians 5:27 which corresponds with the figure of
the bride, the Lamb's wife, in Revelation 21:9 sqq. This view is further warranted by the following words, if ye continue, etc., the final presentation being dependent on
steadfastness. 193
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 219 / 632
23. Continue in the faith (ejpime>nete th|~ pi>stei.). The verb means to stay at or with (ejpi>). So Philippians 1:24to abide by the flesh. See on Romans 6:1. The faith is
not the gospel system (see on Acts 6:7), but the Colossians' faith in Christ. Your faith would be better.
ejnw>pion before, is used in the former sense, Luke 12:9. &Emprosqen before, occurs in both senses. The reference to the future judgment seems the more natural as
marking the consummation of the redemptive work described in vers. 20-22. Compare 1 Thessalonians 3:13 and Ephesians 5:27 which corresponds with the figure of
the bride, the Lamb's wife, in Revelation 21:9 sqq. This view is further warranted by the following words, if ye continue, etc., the final presentation being dependent on
steadfastness. 193

23. Continue in the faith (ejpime>nete th|~ pi>stei.). The verb means to stay at or with (ejpi>). So Philippians 1:24to abide by the flesh. See on Romans 6:1. The faith is
not the gospel system (see on Acts 6:7), but the Colossians' faith in Christ. Your faith would be better.

Grounded and settled (teqelewme>noi kai). For grounded, see on settle, 1 Peter 5:10; compare Luke 6:48, 49; Ephesians 3:17. Settled, from e[dra a seat. Rev.,
steadfast. See 1 Corinthians 7:37; 15:58 the only other passages where it occurs. Compare eJdrai>wma ground, 1 Timothy 3:15. Bengel says: "The former is
metaphorical, the latter more literal. The one implies greater respect to the foundation by which believers are supported; but settled suggests inward strength which
believers themselves possess."

Moved away (metakinou>menoi). The present participle signifying continual shifting. Compare 1 Corinthians 15:58.

To every creature (ejn pa>sh| kti>sei). Rev, correctly, in all creation. See on 2 Corinthians 5:17 and compare ver. 15.

24. Who now. Omit who. Now is temporal: in the midst of my imprisonment and sufferings, after having become a minister of the Gospel, and having preached it.

In my sufferings. Not as our idiom, rejoice in, as rejoice in the Lord, but in the midst of; while enduring.

Fill up (ajntanaplhrw~). Only here in the New Testament. Lit., fill up in turn. Rev., on my part (ajnti>). h>w to fill up occurs 1 Corinthians 14:16; 16:17; Galatians 6:2
and elsewhere. The double compound prosanaplhro>w to fill up by adding, 2 Corinthians 9:12 (note); 2 Corinthians 11:9. q> on my part offsets Christ in the next
clause. Lightfoot explains well: "It signifies that the supply comes from an opposite quarter to the deficiency, and so describes the correspondence of the personal
agents," and not merely the correspondence of the supply with the deficiency.

That which is lacking of the afflictions of Christ (tamata tw~n qli>yewn tou~ Cristou~). Lacking, lit., behind. Used with different compounds of plhro>w to fill, 1
Corinthians 16:17; 2 Corinthians 9:12; 11:9; Philippians 2:30. Of the afflictions of Christ. The afflictions which Christ endured; which belonged to Him: not Paul's
afflictions described as Christ's because endured in fellowship with Him (Meyer); nor the afflictions which Christ endures in His Church (Alford, Ellicott, Eadie).

These afflictions do not include Christ's vicarious sufferings, which are never denoted by qli>yeiv tribulations. That which is lacking of the afflictions of Christ signifies
that portion of Christ's ministerial sufferings which was not endured by Him in person, but is endured in the suffering of Christians in all generations in carrying out
Christ's work. Compare 2 Corinthians 1:5, 7; Philippians 3:10. Hence those are mistaken interpretations which explain the filling up as a correspondence of the supply
with the deficiency. The correspondence is between the two parties, Christ and His followers, and the supply does not correspond with the deficiency, but works
toward supplying it. The point is not the identification of Paul with Christ in His sufferings (which is true as a fact), but the distinction between Paul and Christ. Hence
the present tense, I am filling up, denoting something still in process. The full tale of sufferings will not be completed until the Church shall have finished her conflict, and
shall have come up "out of great tribulation" to sit at the marriage-supper of the Lamb.

In my flesh. Connect with fill up.

For His body's sake, which is the Church. Sa>rx flesh is never used of a metaphorical organism like the Church, but sw~ma body. Sec on flesh, Romans 7:5 sec. 3. In
ver. 22, flesh was used with body in order to define the reference of body to the fleshly human organism of Christ. Compare John 1:14. Here sw~ma body only,
defined by Church.

25. The dispensation (oijkonomi>an). From oi+kov house and ne>mw to dispense or manage. Hence oijkono>mov a house-steward. Here the meaning is stewardship
- the office of a steward or administrator in God's house. See on 1 Corinthians 9:17 and compare Luke 16:2-4; 1 Corinthians 4:1; Titus 1:7; 1 Peter 4:10. In Ephesians
3:2 the word is used of the divine arrangement or economy committed to Paul. In Ephesians 1:10 of the divine government or regulation of the world.

For you (eijv uJma~v). Rev., more strictly, to youward. Connect with was given. The stewardship was assigned to me with you as its object. Compare Ephesians 3:2;
Romans 15:16.

To fulfill (plhrw~sai). Fully discharge my office, so that the divine intent shall be fully carried out in the preaching of the Gospel to the Gentiles no less than to the Jews.
Compare fully preached, Romans 15:19.

26. The mystery. See on Romans 11:25. The kindred word memu>hmai I have been initiated (A.V., instructed) occurs Philippians 4:12 in the sense drawn from the
technical use of the term, denoting the induction into pagan mysteries. Ignatius addresses the Ephesians as "fellow-initiates (summu>stai), or students of the mysteries,
with Paul" (Ephesians 12.). In the New Testament the word implies something which, while it may be obscure in its nature, or kept hidden in the past, is now revealed.
Hence used very commonly with words denoting revelation or knowledge. So, "to know the mysteries," Matthew 13:11; "revelation of the mystery," Romans 16:25;
made known, Ephesians 3:3 etc. In Colossians and Ephesians it is used, with a single exception, of the admission of the Gentiles to gospel privileges. Compare Romans
16:25, 26.

From ages - generations (ajpo - aijw>nwn - genew~n). The unit and the factors: the aeon or age being made up of generations. Compare Ephesians 3:21 where the
literal translation is unto all the generations of the age of the ages. The preposition ajpo from,. differs from pro> before (1 Corinthians 2:7), as marking the point from
which concealment could properly begin. Before the beginning of the ages of the world the counsel of God was ordained, but not concealed, because there were no
human beings from whom to conceal it. The concealment began from the beginning of the world, with the entrance of subjects to whom it could be a fact.

27. Would make known (hjqe>lhsen gnwri>sai). Lit., willed to make known. Rev., was pleased. Hence the apostles who were called to make known the Gospel were
such by the will of God (ver. 1).

Riches. See on Romans 2:4.

Of the glory of this mystery among the Gentiles. The mystery of the admission of the Gentiles to the gospel covenant, now revealed through Paul's preaching, was
divinely rich and glorious. This glory is the manifestation of the kingdom of Christ among the Gentiles as their inheritance (ver. 12; compare Romans 8:18, 21; 2
Corinthians 4:17). The richness exhibited itself in the free dispensation of the Gospel to the Gentile as well as to the Jew. It was not limited by national lines. Compare
"the same Lord is rich unto all," Romans 10:12; and beggarly elements, Galatians 4:9.

Which is Christ in you. The readings differ. Some read o[v, masculine, which, referring to the riches: others o{, neuter, which, referring to mystery. The latter
corresponds  with
 Copyright (c)     ColossiansInfobase
                2005-2009,     2:2the mystery
                                         Media of God, Christ, etc. In either case the defining words are Christ in you, i.e., in the Gentiles; either as constituting
                                                Corp.                                                                                                      Page 220    the/ 632
richness of glory in this mystery, or as being the essence of the myself itself. In you may be either within you, dwelling in your hearts, or among you. The latter accords
with among the Gentiles, the former with dwell in your hearts, Ephesians 3:17. Compare Romans 8:10; 2 Corinthians 13:5; Galatians 4:19.
"the same Lord is rich unto all," Romans 10:12; and beggarly elements, Galatians 4:9.

Which is Christ in you. The readings differ. Some read o[v, masculine, which, referring to the riches: others o{, neuter, which, referring to mystery. The latter
corresponds with Colossians 2:2the mystery of God, Christ, etc. In either case the defining words are Christ in you, i.e., in the Gentiles; either as constituting the
richness of glory in this mystery, or as being the essence of the myself itself. In you may be either within you, dwelling in your hearts, or among you. The latter accords
with among the Gentiles, the former with dwell in your hearts, Ephesians 3:17. Compare Romans 8:10; 2 Corinthians 13:5; Galatians 4:19.

The hope of glory (hJ ejlpixhv). Lit., of the glory. The Gentiles, in receiving the manifestation of Christ, did not realize all its glory. The full glory of the inheritance was a
hope, to be realized when Christ should appear "the second time unto salvation" (Hebrews 9:28). Compare 1 Timothy 1:1. Glory refers to the glory of the mystery;
hence the glory, but with more emphasis upon the idea of the same glory consummated at Christ's coming - the glory which shall be revealed. See Romans 8:18; 2
Corinthians 4:17; 1 Peter 1:7

28. Warning (nouqetou~ntev). Rev., admonishing. See on Acts 20:31. Compare nouqesi>a| admonition, Ephesians 6:4.

Every. Thrice repeated, in order to emphasize the universality of the Gospel against the intellectual exclusiveness encouraged by the false teachers. For similar emphatic
repetitions of all or every, compare 1 Corinthians 10:1, 2; 12:13; Romans 9:6, 7; 11:32 etc.

In all wisdom (ejn pa>sh| sofi>a|). In every form of wisdom. Thus opposed to the idea of esoteric and exoteric 194 wisdom represented by the false teachers; higher
knowledge for the few philosophic minds, and blind faith for the masses. In christian teaching the highest wisdom is freely open to all. Compare Colossians 2:2, 3.

Perfect. Compare 1 Corinthians 2:6, 7 and see note. There may be in this word a hint of its use in the ancient mysteries to designate the fully instructed as distinguished
from the novices. Peter uses the technical word ejpo>ptai eye-witnesses, which designated one admitted to the highest grade in the Eleusinian mysteries, of those who
beheld Christ's glory in His transfiguration, 2 Peter 1:16. From this point of view Bishop Lightfoot appropriately says: "The language of the heathen mysteries is
transferred by Paul to the christian dispensation, that he may the more effectively contrast the things signified. The true Gospel also has its mysteries, its hierophants, its
initiation; but these are open to all alike. In Christ every believer is te>leiov fully initiated, for he has been admitted as ejpo>pthv eye-witness of its most profound, most
awful secrets."

29. I labor (kopiw~). Unto weariness. See on Luke 5:5. The connection with the following ajgwnizo>menov contending in the arena, seems to show that I labor has the
special sense of labor in preparing for the contest. The same combination occurs 1 Timothy 4:10 where the correct reading is ajgwnizo>meqa we strive for
ojneidizo>meqa we suffer reproach; and there is a similar combination, Philippians 2:16run and labor. So Ignatius, Epistle to Polycarp, 6.: "Labor ye one with another
(sugkopia~te); strive together (sunaqlei~te, see Philippians 1:27); run together, suffer together, go to rest together, arise together" (the last two probably with reference
to the uniform hours prescribed for athletes under training). So Clement of Rome: "Who have labored (kopia>santev) much, and contended (ajgwnisa>menoi)
honorably" (Colossians 2:7). See on 1 Corinthians 9:24-27.

Striving (ajgwnizo>menov). From ajgw>n originally an assembly, a place of assembly, especially for viewing the games. Hence the contest itself, the word being united
with different adjectives indicating the character of the contest, as iJppiko>v of horses; gumniko>v gymnastic; mousiko>v of music; ca>lkeov, where the prize is a
brazen shield, etc. Generally, any struggle or trial. Hence the verb means to enter a contest, to contend, to struggle. The metaphor is a favorite one with Paul, and, with
the exception of three instances (Luke 13:24; John 18:36; Hebrews 12:1), the words ajgw>n contest and ajgwni>zomai to contend are found only in his writings. See 1
Timothy 6:12; 2 Timothy 4:7; 1 Corinthians 9:25.(note); 1 Thessalonians 2:2.

Working (ejne>rgeian). From ejnergh>v ejn in, e]rgon work; lit. being in or at work. See on 1 Corinthians 16:9. 'Ene>rgeia is the state of being at work; energy,
efficiency. Used only of superhuman energy, good or evil.

Which worketh (thnhn). Kindred with the preceding. See on James 5:16. 195

CHAPTER 2

1. I would that ye knew (qe>lw uJma~v eijde>nai): Paul's more usual form of expression is, I would not have you to be ignorant. See on Romans 1:13.

What great conflict I have (hJli>kon ajgw~na e]cw). Rev., how greatly I strive. a>kon what great, only here and James 3:5. Conflict, continuing the metaphor of
Colossians 1:29. Here of inward conflict, anxiety, prayer, as Colossians 4:12.

Laodicaea. See on Revelation 3:14.

And for as many as (kai). Including all who come under the same category as the Colossians and Laodicaeans. Hence equivalent to all who, like yourselves, have not
seen, etc. See, for a similar usage, Acts 4:6; Revelation 18:17. Indicating that the Colossians and Laodicaeans were both personally unknown to Paul.

2. Comforted (paraklhqw~sin). Not so much tranquilized as braced. See on John 14:16.

Knit together (sumbibasqe>ntev). See on proving, Acts 9:22. In the Septuagint it means to instruct, as Exodus 18:16; Deuteronomy 4:9; Isaiah 40:13 (compare 1
Corinthians 2:16); Psalms 31:8. Used of putting together in one's mind, and so to conclude by comparison. Thus Acts 16:10assuredly gathering, Rev., concluding.

Full assurance (plhrofori>av). Or fullness. See Hebrews 6:11; 10:22.

Of understanding (sune>sewv). See on Mark 12:33; Luke 2:47.

To the acknowledgment (eijv ejpi>gnwsin). Wrong. >gnwsiv is the full knowledge, as Colossians 1:9 (note). Rev., that they may know.

Of God. The best textual authorities add Cristou~ of Christ. So Rev., of God, even Christ. Christ is in apposition with mystery. Compare Colossians 1:27.

3. Hid (ajpo>krufoi). Only here, Mark 4:22; Luke 8:17. Compare 1 Corinthians 2:7. Not to be joined with are, as A.V. Its position at the end of the sentence, and so
far from are, shows that it is added as an emphatic secondary predicate. Hence, as Rev., in whom are all the treasures, etc., hidden. For a similar construction, see
Colossians 3:1, "where Christ is on the right hand of God seated (there)." James 1:17"Every perfect gift is from above, coming down." 196 Grammatically, hidden may
be taken as an attribute of treasures; "in whom the hidden treasures are contained;" but the other is preferable. The words which immediately follow in ver. 4, suggest
the possibility that hidden may convey an allusion to the Apocrypha or secret writings of the Essenes, whose doctrines entered into the Colossian heresy. Such writings,
which, later, were peculiar also to the Gnostics, contained the authoritative secret wisdom, the esoteric teaching for the learned few. If such is Paul's allusion, the word
suggests a contrast with the treasures of christian wisdom which are accessible to all in Christ.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                               Page 221 / 632
Wisdom and knowledge. See on Romans 11:33.
be taken as an attribute of treasures; "in whom the hidden treasures are contained;" but the other is preferable. The words which immediately follow in ver. 4, suggest
the possibility that hidden may convey an allusion to the Apocrypha or secret writings of the Essenes, whose doctrines entered into the Colossian heresy. Such writings,
which, later, were peculiar also to the Gnostics, contained the authoritative secret wisdom, the esoteric teaching for the learned few. If such is Paul's allusion, the word
suggests a contrast with the treasures of christian wisdom which are accessible to all in Christ.

Wisdom and knowledge. See on Romans 11:33.

4. Beguile (paralogi>zhtai). Only here and James 1:22. See note. Rev., delude. So Ignatius, speaking of the duty of obedience to the bishop, says: "He that fails in this,
does not deceive the visible bishop, but attempts to cheat (paralogi>zetai) the Invisible" (Epistle to Magnesians, 3.). The word is found in the Septuagint, Joshua 9:22; 1
Samuel 19:17; 2 Samuel 21:5.

Enticing words (piqanologi>a|). Rev., persuasiveness of speech. Only here in the New Testament. In classical Greek, of probable argument as opposed to
demonstration. So Plato: "Reflect whether you are disposed to admit of probability (piqanologi>a|) and figures of speech in matters of such importance" ("Theaetetus,"
163). Compare 1 Corinthians 2:4.

5. Order (ta>xin). Or orderly array. A military metaphor, quite possibly suggested by Paul's intercourse with the soldiers in his confinement. See on Philippians 1:13.

Steadfastness (stere>wma). Only here in the New Testament. See on 1 Peter 5:9. The kindred adjective stereo>v solid, occurs 2 Timothy 2:19; Hebrews 5:12; 1
Peter 5:9; and the verb stereo>w to make solid, Acts 3:7; 16:5. The military metaphor is continued. Faith is represented as a host solidly drawn up: your solid front,
close phalanx. The verb is found in this sense in the Apocrypha, 1 Macc. x. 50, "ejstere>wse tolemon, he solidified the battle; massed his lines. Compare Ezekiel 13:5
where the noun has the sense of stronghold: "They stood not ejn stere>wmati in the stronghold." So Psalms 17:2"The Lord is my strength;" stronghold or bulwark. The
firmament, Genesis 1:6; Ezekiel 1:22. In Esther 9:22 of the confirmation of a letter.

6. Ye received (parela>bete). By transmission from (para>) your teachers.

Christ Jesus the Lord (ton x~n to). The Christ, specially defined by the following words, thus emphasizing the personal Christ rather than the Gospel, because the true
doctrine of Christ's person was perverted by the Colossian teachers. The Christ, even Jesus, the Lord.

7. Rooted - built up (ejrjrJizwme>noi - ejpoikodomou>menoi). Note the change of metaphor from the solidity of military array to walking, rooting of a tree, and then to
building. The metaphors of rooting and being founded occur together, Ephesians 3:17. Compare 1 Corinthians 3:9. In Jeremiah 1:10ejkrizou~n to root out is applied to
a kingdom, and the words to build and to plant follow. It must be said that rJizo>w to cause to take root is often used in the sense of firmness or fixedness without
regard to its primary meaning. Built up. The preposition ejpi> upon indicates the placing of one layer upon another. See on Acts 20:32 and 1 Corinthians 3:9. Compare
1 Corinthians 3:10-14; Ephesians 2:20. note also the change of tenses: having been rooted (perfect participle), being (in process of) built up and strengthened (present
participle).

In Him (ejn aujtw~). Rather than upon Him, as might have been expected. In this and in the Ephesian epistle, Christ is represented as the sphere within which the
building goes on. Compare Ephesians 2:20. The whole upbuilding of the Church proceeds within the compass of Christ's personality, life, and power.

Thanksgiving (eujcaristi>a|). For Paul's emphasis on thanksgiving, see Romans 1:21; 14:6; 2 Corinthians 1:11; 4:15; 9:11, 12; Ephesians 5:20; 1 Timothy 2:1 etc.
Eujcaristo>v thankful, eujcaristei~n to give thanks, eujcaristi>a thanksgiving, are found only in Paul's writings.

8. Beware (ble>pete). Lit., see to it.

Lest any man spoil you (mh). The Greek is more precise and personal: lest there shall be any one that maketh spoil. So Rev. Sulagwge>w to carry off booty, only here
in the New Testament. A very strong, expression for the work of the false teachers; make you yourselves a booty. The A.V. is ambiguous, and might be taken to mean
corrupt or damage you.

Philosophy and vain deceit (th~v filosofi>av kaithv). Rev. gives the force of the article, his philosophy: kai and is explanatory, philosophy which is also vain deceit.
Hence the warning is not against all philosophy. Filosofi>a, philosophy, only here in the New Testament. It had originally a good meaning, the love of wisdom, but is
used by Paul in the sense of vain speculation and with special reference to its being the name by which the false teachers at Colossae designated not only their
speculative system, but also their practical system, so that it covered their ascetic practices no less than their mysticism. Bishop Lightfoot remarks upon the fact that
philosophy, by which the Greeks expressed the highest effort of the intellect, and virtue (ajreth>), their expression for the highest moral excellence, are each used but
once by Paul, showing "that the Gospel had deposed the terms as inadequate to the higher standard, whether of knowledge or practice, which it had introduced."

After the tradition. Connect with the whole phrase philosophy and vain deceit, as descriptive of its source and subject matter. Others connect with make spoil. The
term is especially appropriate to the Judaeo-Gnostic teachings in Colossae, which depended for their authority, not on ancient writings, but on tradition. The later
mystical theology or metaphysic of the Jews was called Kabbala, literally meaning reception or received doctrines, tradition.

Rudiments (stoicei~a). See on 2 Peter 3:10. Rudimentary teachings, as in Hebrews 5:12; applicable alike to Jewish and to Gentile teaching. Ceremonialism - meats,
drinks, washings, Essenic asceticism, pagan symbolic mysteries and initiatory rites - all belonged to a rudimentary moral stage. Compare vers. 11, 21, and Galatians
4:9.

Of the world. Material as contrasted with spiritual.

9. Fullness. See on Colossians 1:19.

Godhead (qeo>thtov). Only here in the New Testament. See on Romans 1:20 where qeio>thv divinity or godhood is used. Appropriate there, because God personally
would not be known from His revelation in nature, but only His attributes - His majesty and glory. Here Paul is speaking of the essential and personal deity as belonging
to Christ. So Bengel: "Not the divine attributes, but the divine nature."

Bodily (swmatikw~v). In bodily fashion or bodily-wise. The verse contains two distinct assertions: 1. That the fullness of the Godhead eternally dwells in Christ. The
present tense katoikei~ dwelleth, is used like ejstin is (the image), Colossians 1:15, to denote an eternal and essential characteristic of Christ's being. The indwelling of
the divine fullness in Him is characteristic of Him as Christ, from all ages and to all ages. Hence the fullness of the Godhead dwelt in Him before His incarnation, when
He was "in the form of God" (Philippians 2:6). The Word in the beginning, was with God and was God (John 1:1). It dwelt in Him during His incarnation. It was the
Word that became flesh and dwelt among us, full of grace and truth, and His glory which was beheld was the glory as of the Only begotten of the Father (John 1:14;
compare 1 John 1:1-3. The fullness of the Godhead dwells in His glorified humanity in heaven.

2.Copyright
   The fullness
            (c) of the Godhead
                2005-2009,     dwells Media
                            Infobase   in Him Corp.
                                              in a bodily way, clothed the body. This means that it dwells in Him as one having a human body. ThisPage
                                                                                                                                                   could not
                                                                                                                                                         222be/true
                                                                                                                                                                632 of
His preincarnate state, when He was "in the form of God," for the human body was taken on by Him in the fullness of time, when "He became in the likeness of
men" (Philippians 2:7), when the Word became flesh. The fullness of the Godhead dwelt in His person from His birth to His ascension. He carried His human body with
Him into heaven, and in His glorified body now and ever dwells the fullness of the Godhead.
He was "in the form of God" (Philippians 2:6). The Word in the beginning, was with God and was God (John 1:1). It dwelt in Him during His incarnation. It was the
Word that became flesh and dwelt among us, full of grace and truth, and His glory which was beheld was the glory as of the Only begotten of the Father (John 1:14;
compare 1 John 1:1-3. The fullness of the Godhead dwells in His glorified humanity in heaven.

2. The fullness of the Godhead dwells in Him in a bodily way, clothed the body. This means that it dwells in Him as one having a human body. This could not be true of
His preincarnate state, when He was "in the form of God," for the human body was taken on by Him in the fullness of time, when "He became in the likeness of
men" (Philippians 2:7), when the Word became flesh. The fullness of the Godhead dwelt in His person from His birth to His ascension. He carried His human body with
Him into heaven, and in His glorified body now and ever dwells the fullness of the Godhead.

"O, for a sight, a blissful sight

Of our Almighty Father's throne!

There sits the Savior crowned with light,

Clothed in a body like our own.

"Adoring saints around Him stand,

And thrones and powers before Him fall;

The God shines gracious through the man,

And sheds sweet glories on them all."

WATTS

"What a contrast to the human tradition and the rudiments of the world" (Meyer). What a contrast to the spiritual agencies conceived as intermediate between God and
men, in each of which the divine fullness was abridged and the divine glory shaded, in proportion to the remoteness from God in successive emanation.

10. Ye are complete in Him (ejste ejn aujtw|~ peplhrwme>noi). Rev., made full. Compare John 1:16; Ephesians 1:23; 3:19; 4:13. Not, ye are made full in Him, but ye
are in Him, made full. In Him dwells the fullness; being in Him, ye are filled. Compare John 17:21; Acts 17:28. 197

11. Not made with hands. Compare Mark 14:58; 2 Corinthians 5:1. In allusion to the literal circumcision insisted on by the false teachers.

In the putting off (ejn th|~ ajpekdu>sei). Only here in the New Testament; and the kindred verb ajpekdu>omai to put off only ver. 15 and Colossians 3:9. The verb
ejkdu>omai means to strip off from one's self, as clothes or armor; ejk out of, having the force of getting out of one's garments. By the addition to the verb of ajpo>
from, there is added to the idea of getting out of one's clothes that of getting away from them; so that the word is a strong expression for wholly putting away from one's
self. In the putting off, is in the act or process of. Not by.

The body of the sins of the flesh (tou~ sw>matov tw~n aJmartiw~n th~v sarko). Omit of the sins. The body of the flesh (compare on Colossians 1:22) is the body
which consists of the flesh, flesh having its moral sense of that material part which is the seat and organ of sin, "the flesh with its passions and lusts" (Galatians 5:24;
compare 1 John 2:16). See on Colossians 1:24. For the distinction between sw~ma body and sa>rx flesh, see on flesh, Romans 7:5 sec. 3.

In the circumcision of Christ (ejn th|~ peritomh|~ tou~ Cristou~). The spiritual circumcision effected through Christ. See Ephesians 2:11; Philippians 3:3; Romans 2:29.
In, as above. The fleshly circumcision removed only a portion of the body. In spiritual circumcision, through Christ, the whole corrupt, carnal nature is put away like a
garment which is taken off and laid aside.

12. Buried (suntafe>ntev). See on Romans 6:4. The aorist tense puts the burial as contemporaneous with the circumcision. Ye were circumcised when ye were buried,
etc.

In baptism (ejn tw|~ bapti>smati or baptismw|~). The article, the baptism points to the familiar rite, or may have the force of your.

Wherein also (ejn w|= kai). Referring to baptism, not to Christ.

Ye were raised with Him (sunhge>rqhte). The burial and the raising are both typified in baptism. The raising is not the resurrection to eternal life at Christ's second
coming, but the moral resurrection to a new life. This corresponds with the drift of the entire passage, with the figurative sense of buried, and with Romans 6:4 which is
decisive.

Through the faith of the operation of God. Not the faith which God works, but your faith in God's working: faith in God's energy as displayed in Christ's resurrection.
Hence the emphasis which is laid on faith in the resurrection. See 1 Corinthians 15:3, 4 (note); Romans 10:9; Ephesians 1:19. vers. 11, 12 should be compared with
Romans 6:2-6.

13. Dead (nekrou). Morally, as Ephesians 2:1-5; Romans 6:11. In your sins (ejn toi~v paraptw~masin). The best texts omit ejn in, and the dative is instrumental,
through or by. Rev., through your trespasses. See on Matthew 6:14.

The uncircumcision of your flesh. That sinful, carnal nature of which uncircumcision was the sign, and which was the source of the trespasses. Compare Ephesians 2:11.

He quickened together (sunezwopoi>hsen). Only here and Ephesians 2:5. Endowed with a new spiritual life, as ver. 12. This issues in immortal life. Compare Ephesians
2:6.

Having forgiven us (carisa>menov hJmi~n). Freely (ca>riv grace, free gift), as Luke 7:42; 2 Corinthians 2:7, 10; Colossians 3:13. Note the change of pronoun from
you to us, believers generally, embracing himself. This change from the second to the first person, or, vice versa, is common in Paul's writings. See Colossians 1:10-13;
3:3, 4; Ephesians 2:2, 3, 13, 14; 4:31, 32.

14. Blotting out (ejxalei>yav). See on Acts 3:19: compare Revelation 3:5. The simple verb ajlei>fw means to anoint, see on John 11:2. Hence to besmear. The
compounded preposition ejx means completely. The compound verb here is used by Thucydides of whitewashing a wall; 1 Chronicles 29:4 of overlaying walls with
gold. The preposition
 Copyright             also carries
            (c) 2005-2009,          the sense
                             Infobase   MediaofCorp.
                                                removal; hence to smear out; to wipe away.                                                      Page 223 / 632
The handwriting (tografon). The A.V. has simply translated according to the composition of the noun, cei>r hand, gra>fw to write. Properly an autograph, and specially
a note of hand, bond. Compare Tobit 5:3; 9:5. Transcribed, chirographus and chirographon, it appears often in Latin authors, especially in law-books. So Juvenal, of a
3:3, 4; Ephesians 2:2, 3, 13, 14; 4:31, 32.

14. Blotting out (ejxalei>yav). See on Acts 3:19: compare Revelation 3:5. The simple verb ajlei>fw means to anoint, see on John 11:2. Hence to besmear. The
compounded preposition ejx means completely. The compound verb here is used by Thucydides of whitewashing a wall; 1 Chronicles 29:4 of overlaying walls with
gold. The preposition also carries the sense of removal; hence to smear out; to wipe away.

The handwriting (tografon). The A.V. has simply translated according to the composition of the noun, cei>r hand, gra>fw to write. Properly an autograph, and specially
a note of hand, bond. Compare Tobit 5:3; 9:5. Transcribed, chirographus and chirographon, it appears often in Latin authors, especially in law-books. So Juvenal, of a
rascally neighbor, who declares his note of hand void, and the tablets on which it is written as so much useless wood (16:41). Suetonios, of the promise of marriage
given by Caligula to Ennia Naevia "under oath and bond" (chirographo, "Caligula," 12).

Of ordinances (toi~v do>gmasin). See on Luke 2:1. Lit., in ordinances; consisting in, or, as Rev., written in, as suggested by handwriting. As Paul declares this bond to
be against us, including both Jews and Gentiles, the reference, while primarily to the Mosaic law, is to be taken in a wider sense, as including the moral law of God in
general, which applied to the Gentiles as much as to the Jews. See Romans 3:19. The law is frequently conceived by Paul with this wider reference, as a principle which
has its chief representative in the Mosaic law, but the applications of which are much wider. See on Romans 2:12. This law is conceived here as a bond, a bill of debt,
standing against those who have not received Christ. As the form of error at Colossae was largely Judaic, insisting on the Jewish ceremonial law, the phrase is probably
colored by this fact. Compare Ephesians 2:15.

Which was contrary to us (o{ h+n uJpenanti>on hJmi~n). He has just said which was against us (to kaq' hJmw~n); which stood to our debit, binding us legally. This
phrase enlarges on that idea, emphasizing the hostile character of the bond, as a hindrance. Compare Romans 4:15; 5:20; 1 Corinthians 15:56; Galatians 3:23. "Law is
against us, because it comes like a taskmaster, bidding us do, but neither putting the inclination into our hearts nor the power into our hands. And law is against us,
because the revelation of unfulfilled duty is the accusation of the defaulter, and a revelation to him of his guilt. And law is against us, because it comes with threatenings
and foretastes of penalty and pain. Thus, as standard, accuser, and avenger it is against us" (Maclaren).

Took it out of the way (aujtosou). Lit., out of the midst.

Nailing it to His cross (proshlw>sav aujto). Rev., the cross. The verb occurs nowhere else. The law with its decrees was abolished in Christ's death, as if crucified with
Him. It was no longer in the midst, in the foreground, as a debtor's obligation is perpetually before him, embarrassing his whole life. Ignatius: "I perceived that ye were
settled in unmovable faith, as if nailed (kaqhlwme>nouv) upon the cross of our Lord Jesus Christ, both in flesh and spirit" (To Smyrna, 1.).

15. Having spoiled principalities and powers (ajpekdusa>menov taav). For the verb spoiled, see on putting off, ver. 11. The principalities and powers are the angelic
hosts through whose ministry the law was given. See Deuteronomy 33:2; Acts 7:53; Hebrews 2:2; Galatians 3:19. Great importance was attached, in the later
rabbinical schools, to the angels who assisted in giving the law; and that fact was not without influence in shaping the doctrine of angelic mediators, one of the elements
of the Colossian heresy, which was partly Judaic. This doctrine Paul strikes at in Colossians 1:16; 2:10; here, and ver. 18. God put off from himself, when the bond of
the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of the law, revealing Christ as the sole mediator, the head of every
principality and power (ver. 10). The directness of the gospel ministration, as contrasted with the indirectness of the legal ministration, is touched upon by Paul in
Galatians 3:19 sqq.; 2 Corinthians 3:12 sqq.; Hebrews 2:2.

He made a show of them (ejdeigma>tisen). Only here and Matthew 1:19 see note. The compound paradeigmati>zw to expose to public infamy, is found Hebrews 6:6;
and dei~gma example, in Jude 1:7. The word is unknown to classical Greek. The meaning here is to make a display of, exhibit. He showed them as subordinate and
subject to Christ. Compare especially Hebrews 1. throughout, where many points of contact with the first two chapters of this epistle will be found.

Openly (ejn parjrJhsi>a|). Or boldly. See on Philemon 1:8. Not publicly, but as by a bold stroke putting His own ministers, chosen and employed for such a glorious
and dignified office, in subjection before the eyes of the world.

Triumphing over them (qraimbeu>sav aujtou). See on 2 Corinthians 2:14. If we take this phrase in the sense which it bears in that passage, leading in triumph, there
seems something incongruous in picturing the angelic ministers of the law as captives of war, subjugated and led in procession. The angels "do His commandments and
hearken unto the voice of His word." But while I hold to that explanation in 2 Corinthians, I see no reason why the word may not be used here less specifically in the
sense of leading a festal procession in which all share the triumph; the heavenly ministers, though set aside as mediators, yet exulting in the triumph of the one and only
Mediator. Even in the figure in 2 Corinthians, the captives rejoice in the triumph. Compare Revelation 19:11. Our knowledge of the word qriambeu>w is not so
extensive or accurate as to warrant too strict limitations in our definition.

In it (ejn aujtw|~). The cross. Many expositors, however, render in Him, Christ. This I adopt as harmonizing with the emphatic references to Christ which occur in
every verse from 5 to 14; Christ, four times; in Him, four; in whom, two; with Him, three. In it is necessary only if the subject of the sentence is Christ; but the very
awkward change of subject from God (quickened us together, ver. 13) is quite unnecessary. God is the subject throughout. 198

16. Therefore. Conclusion from the canceling of the bond. The allusions which follow (vers. 16-19) are to the practical and theoretical forms of the Colossian error, as
in vers. 9-15; excessive ritualism, asceticism, and angelic mediation.

Judge (krine>tw). Sit in judgment.

Meat - drink (brw>sei - po>sei). Properly, eating, drinking, as 1 Corinthians 8:4; but the nouns are also used for that which is eaten or drunk, as John 4:32 (see note);
6:27, 55; Romans 14:17. For the subject-matter compare Romans 14:17; 1 Corinthians 8:8; Hebrews 9:10 and note on Mark 7:19. The Mosaic law contained very
few provisions concerning drinks. See Leviticus 10:9; 11:34, 36; Numbers 6:3. Hence it is probable that the false teachers had extended the prohibitions as to the use
of wine to all Christians. The Essenes abjured both wine and animal food.

In respect (ejn me>rei). See on 2 Corinthians 3:10. Lit., in the division or category.

Holyday (eJorth~v). Festival or feast-day. The annual festivals. The word holyday is used in its earlier sense of a sacred day.

New moon (noumhni>av). Only here in the New Testament. The monthly festivals. The festival of the new moon is placed beside the Sabbath, Isaiah 1:13; Ezekiel
46:1. The day was celebrated by blowing of trumpets, special sacrifices, feasting, and religious instruction. Labor was suspended, and no national or private fasts were
permitted to take place. The authorities were at great pains to fix accurately the commencement of the month denoted by the appearance of the new moon. Messengers
were placed on commanding heights to watch the sky, and as soon as the new moon appeared, they hastened to communicate it to the synod, being allowed even to
travel on the Sabbath for this purpose. The witnesses were assembled and examined, and when the judges were satisfied the president pronounced the words it is
sanctified, and the day was declared new moon.

Sabbath  days
 Copyright  (c)(sabba>twn).
                2005-2009, The  weekly
                            Infobase   festivals.
                                     Media   Corp.Rev., correctly, day, the plural being used for the singular. See on Luke 4:31; Acts 20:7. The plural
                                                                                                                                                   Page is only
                                                                                                                                                            224 once used
                                                                                                                                                                  / 632
in the New Testament of more than a single day (Acts 17:2). The same enumeration of sacred seasons occurs 1 Chronicles 23:31; 2 Chronicles 2:4; 31:3; Ezekiel
45:17; Hosea 2:11.
were placed on commanding heights to watch the sky, and as soon as the new moon appeared, they hastened to communicate it to the synod, being allowed even to
travel on the Sabbath for this purpose. The witnesses were assembled and examined, and when the judges were satisfied the president pronounced the words it is
sanctified, and the day was declared new moon.

Sabbath days (sabba>twn). The weekly festivals. Rev., correctly, day, the plural being used for the singular. See on Luke 4:31; Acts 20:7. The plural is only once used
in the New Testament of more than a single day (Acts 17:2). The same enumeration of sacred seasons occurs 1 Chronicles 23:31; 2 Chronicles 2:4; 31:3; Ezekiel
45:17; Hosea 2:11.

17. Which are. Explanatory. Seeing they are. Referring to all the particulars of ver. 16.

Shadow of things to come. Shadow, not sketch or outline, as is shown by body following. The Mosaic ritual system was to the great verities of the Gospel what the
shadow is to the man, a mere general type or resemblance.

The body is Christ's. The substance belongs to the Christian economy. It is derived from Christ, and can be realized only through union with Him.

18. Beguile of reward (katabrabeue>tw). Only here in the New Testament. From kata> against, brabeu>w to act as a judge or umpire. Hence to decide against one,
or to declare him unworthy of the prize. Bishop Lightfoot's rendering rob you of your prize, adopted by Rev., omits the judicial idea, 199 which, however, I think must
be retained, in continuation of the idea of judgment in ver. 16, "let no man judge," etc. The attitude of the false teachers would involve their sitting in judgment as to the
future reward of those who refused their doctrine of angelic mediation. Paul speaks from the standpoint of their claim.

In a voluntary humility (qe>lwn ejn tapeinofrosu>nh|). Render delighting in humility. This rendering is well supported by Septuagint usage. See 1 Samuel 18:22; 2
Samuel 15:26; 1 Kings 10:9; 2 Chronicles 9:8.200 It falls in, in the regular participial series, with the other declarations as to the vain conceit of the teachers; signifying
not their purpose or their wish to deprive the Christians of their reward, but their vain enthusiasm for their false doctrine, and their conceited self-complacency which
prompted them to sit as judges. The worship of angels involved a show of humility, an affectation of superior reverence for God, as shown in the reluctance to attempt
to approach God otherwise than indirectly: in its assumption that humanity, debased by the contact with matter, must reach after God through successive grades of
intermediate beings. For humility, see on Matthew 11:29.

Worship of angels (qrhskei>a|). See on religious, James 1:26. Defining the direction which their humility assumed. The usage of the Septuagint and of the New
Testament limits the meaning to the external aspects of worship. Compare Acts 26:5; James 1:27.

Intruding (ejmbateu>wn). Rev., dwelling in. Only here in the New Testament. It is used in three senses: 1. To step in or upon, thence to haunt or frequent. So
Aeschylus: "A certain island which Pan frequents on its beach" ("Persae," 449). 2. To invade. So in Apocrypha, 1 Macc. xii. 25; 13:20; 14:31; 15:40. 3. To enter into
for examination; to investigate or discuss a subject. So 2 Macc. ii. 30, and so Philo, who compares truth-seekers to well-diggers. Patristic writers use it of searching the
heart, and of investigating divine mysteries. Byzantine lexicographers explain it by zhte>w to seek; ejxereuna>w to track out; skope>w to consider. In this last sense the
word is probably used here of the false teachers who professed to see heavenly truth in visions, and to investigate and discuss philosophically the revelation they had
received.

Which he hath not seen. Not must be omitted: which he imagines or professes that he has seen in vision. Ironical. "If, as we may easily imagine, these pretenders were
accustomed to say with an imposing and mysterious air, 'I have seen, ah! I have seen,' - in relating alleged visions of heavenly things, the Colossians would understand
the reference well enough" (Findlay).

Vainly puffed up (eijkhmenov). Vainly characterizes the emptiness of such pretension; puffed up, the swelling intellectual pride of those who make it. See on 1
Corinthians 4:6; and compare 1 Corinthians 8:1. The humility is thus characterized as affected, and the teachers as charlatans.

By his fleshly mind (uJpo). Lit., by the mind of his flesh. The intellectual faculty in its moral aspects as determined by the fleshly, sinful nature. See on Romans 8:23.
Compare Romans 7:22-25; 8:7. The teachers boasted that they were guided by the higher reason. Paul describes their higher reason as carnal. 201

19. Holding the head (kratw~n thn). Holding by or fast, as commonly in the New Testament. Compare Sophocles: "If thou art to rule (a]rxeiv) this land, even as thou
holdest it (kratei~v "Oedipus Tyrannus," 54). The head, Christ as contrasted with the angelic mediators.

From whom (ejx ou=). Fixing the personal reference of the head to Christ. Compare Ephesians 4:16.

By joints and bands (diasmwn). Joints (aJfw~n) only here and Ephesians 4:16. The word means primarily touching, and is used in classical Greek of the touch upon
harpstrings, or the grip of a wrestler. Not quite the same as joints in the sense of the parts in contact, but the relations between the adjacent parts. The actual connection
is expressed by bands 202 or ligaments.

Ministered (ejpicorhgoume>non). See on add, 2 Peter 1:5. Rev., supplied.

Knit together. See on ver. 2. "The discoveries of modern physiology have invested the apostle's language with far greater distinctness and force than it can have worn to
his own contemporaries. Any exposition of the nervous system more especially reads like a commentary on the image of the relations between the body and the head.
At every turn we meet with some fresh illustration which kindles it with a flood of light. The volition communicated from the brain to the limbs, the sensations of the
extremities telegraphed back to the brain, the absolute mutual sympathy between the head and the members, the instantaneous paralysis ensuing, on the interruption of
continuity, all these add to the completeness and life of the image" (Lightfoot).

20. Ye be dead (ajpeqa>nete). Rev., more correctly, ye died; the aorist tense indicating a definite event. Paul uses the word died in many different relations, expressing
that with which death dissolves the connection. Thus, died unto sin, unto self, unto the law, unto the world.

Rudiments of the world. Elementary teachings and practices the peculiar sphere of which is the world. World (ko>smou) has its ethical sense, the sum-total of human
life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God. See on John 1:9.

Are ye subject to ordinances (dogmati>zesqe). Only here in the New Testament. Rev., subject yourselves. Better passive, as emphasizing spiritual bondage. Why do
ye submit to be dictated to? See on 1 Corinthians 1:22 where the imperious attitude of the Jews appears in their demanding credentials of the Gospel as sole
possessors of the truth. The ordinances include both those of the law and of philosophy.

21. Touch - taste - handle (a[yh| - geu>sh| - qi>gh|v). %Aptomai, A.V., touch, is properly to fasten one's self to or cling to. So John 20:17 (note). Frequently rendered
touch in the New Testament, and used in most cases of Christ's touching or being touched by the diseased. To get hands on so as to injure, 1 John 5:18. To have
intercourse with, 1 Corinthians 7:1; 2 Corinthians 6:17. Thus, in every case, the contact described exerts a modifying influence, and a more permanent contact or effect
of contact is(c)
 Copyright    often implied than
                 2005-2009,      is expressed
                              Infobase  MediabyCorp.
                                                touch. "The idea of a voluntary or conscious effort is often involved." No single English word will express
                                                                                                                                                     Pageall225
                                                                                                                                                              these/ 632
phases of meaning. Handle comes, perhaps, as near as any other, especially in its sense of treatment, as when we say that a speaker or writer handles a subject; or that
a man is roughly handled by his enemies. This wider and stronger sense does not attach to qigga>nein A.V., handle, though the two words are sometimes used
interchangeably, as Exodus 19:12 and though qigga>nein also implies a modifying contact, unlike yhlafa>w, which signifies to touch with a view of ascertaining the
21. Touch - taste - handle (a[yh| - geu>sh| - qi>gh|v). %Aptomai, A.V., touch, is properly to fasten one's self to or cling to. So John 20:17 (note). Frequently rendered
touch in the New Testament, and used in most cases of Christ's touching or being touched by the diseased. To get hands on so as to injure, 1 John 5:18. To have
intercourse with, 1 Corinthians 7:1; 2 Corinthians 6:17. Thus, in every case, the contact described exerts a modifying influence, and a more permanent contact or effect
of contact is often implied than is expressed by touch. "The idea of a voluntary or conscious effort is often involved." No single English word will express all these
phases of meaning. Handle comes, perhaps, as near as any other, especially in its sense of treatment, as when we say that a speaker or writer handles a subject; or that
a man is roughly handled by his enemies. This wider and stronger sense does not attach to qigga>nein A.V., handle, though the two words are sometimes used
interchangeably, as Exodus 19:12 and though qigga>nein also implies a modifying contact, unlike yhlafa>w, which signifies to touch with a view of ascertaining the
quality of the object; to feel after, to grope. See Luke 24:39; Acts 17:27. Thus yhlafi>nda is blind-man's-bluff. The contact implied by qigga>nein is more superficial
and transitory. It lies between a[ptomai and yhlafa>w. Thus we have here a climax which is lost in the A.V. Handle not, taste not, do not even touch. Rev., handle not,
nor taste, nor touch.

22. Which things. Meats, drinks, etc.

Are to perish (ejstin eijv fqora). Lit., are for corruption; destined for (eijv). Corruption, in the physical sense of decomposition.

With the using (th|~ ajpocrh>sei). Only here in the New Testament. Rather, using up, consumption. Their very using destroys them. Which things-using form a
parenthesis.

After the commandments and doctrines (katalmata kaiav). Connect with vers. 20, 21. z>lmata are specific injunctions. Rev., better, precepts: didaskali>av, more
general, doctrinal instructions. Both answer to the rudiments of the world (ver. 20). Compare Matthew 15:1-20; Mark 7:1-23.

23. Which things (a[tina). The double relative classifies, putting these precepts and teachings, and all that are like them, in one category: a class of things which. For
similar usage, see Galatians 4:24; 5:19; Philippians 4:3.

Have a show of wisdom (ejstin lo>gon e]conta sofi>av). Lit., are having a reputation for wisdom. The finite verb are, with the participle having, denotes what is
habitual, and marks the permanent quality of these precepts, etc. Lo>gon, A.V., show, is rather plausible reason, a show of reason, and hence a reputation. They pass
popularly for wisdom.

Will-worship (ejqeloqrhskei>a|). Only here in the New Testament. Worship self-imposed or volunteered. Similar compounds of ejqe>lw to will sometimes carry the
meaning of pretence, unreality; as ejqelo>kwfov pretending deafness; ejqelorh>twr a pretentious orator. Augustine makes hybrid Latin compounds, as thelodives, one
who takes on the airs of a rich man; thelosapiens, one who affects wisdom. More commonly, however, the sense is that of voluntariness or officiousness. Thus
Thucydides says that Pithias acted as ejqelopro>xenov voluntary agent or representative of the Athenians (iii., 70). Eqeloki>ndunov is running voluntarily into danger,
foolhardy: ejqelodoulei>a is voluntary slavery. The idea of pretense seems to be involved here along with that of self-chosen worship.

Humility. Voluntary and affected.

And neglecting (kaia|). Only here in the New Testament. From aj not and fei>domai to spare. Hence unsparing treatment or severity. Also used for lavishness,
extravagance of means and of life. So Thucydides: "The running aground of the ships was reckless (ajfeidh." 4:26). Neglecting is wrong. Rev., correctly, severity. The
kai and before severity is doubtful. If omitted, severity to the body defines have a reputation for wisdom, the outward austerity being that which makes the popular
impression of a higher wisdom.

In any honor (ejn timh|~ tini). Rev., better, of any value. The real value of these ascetic practices contrasted with their popular estimation. Price or value is the original
meaning of timh>, and its use in this sense is frequent in classical Greek. So in the New Testament, as Matthew 27:9"the price of Him who was priced
(tetimhme>nou)." In Paul, 1 Corinthians 6:20; 7:23. The idea of value appears in 1 Peter 1:19. "Ye were redeemed - with the precious (timi>w|) blood of Christ;"
something of real and adequate value. So 1 Peter 2:4 of Christ as the living stone, precious (e]ntimon), of recognized value.

To the satisfying (pro). To means as a remedy against. Plhsmonh denotes repletion, surfeiting. Paul says that these ascetic observances, while they appeal to men as
indications of superior wisdom and piety, have no value as remedies against sensual indulgence.

CHAPTER 3

1. Be risen (sunhge>rqhte). Rev., correctly, were raised. See Colossians 2:12. In their baptism in which they died (Colossians 2:20). Compare Romans 6:2 sqq.

Sitteth (ejstin kaqh>menov). According to the A.V. the literal rendering would be is sitting. Is, however, must be taken separately; where Christ is, seated. Seated is a
secondary predicate, as hidden in Colossians 2:3. Compare Ephesians 2:4-6; Revelation 3:21.

2. Set your affection (fronei~te). Lit., be minded, think. As Rev., set your mind. Seek marks the practical striving; set your mind, the inward impulse and disposition.
Both must be directed at things above. "You must not only seek heaven, you must think heaven" (Lightfoot). Compare Philippians 3:19, 20.

3. Ye are dead (ajpeqa>nete). Rev., correctly, ye died, as Colossians 2:20.

Is hid (ke>kruptai). Your new spiritual life is no longer in the sphere of the earthly and sensual, but is with the life of the risen Christ, who is unseen with God. Compare
Philippians 3:20.

4. Who is our life (zwh). See on John 1:4. The life is not only with Christ, it is Christ. Compare John 14:6; 2 Corinthians 4:10, 11; 1 John 5:11, 12. For the change of
person, our for your, see on Colossians 2:13.

Shall appear (fanerwqh|~). Rev., correctly, shall be manifested. Compare 1 John 3:2 note. See on Romans 3:21.

In glory. Compare Romans 8:17.

5. Mortify (nekrw>sate). Only here, Romans 4:19; Hebrews 11:12. Mortify is used in its literal sense of put to death.

So Erasmus: "Christ was mortified and killed." And Shakespeare:

" - his wildness mortified in him,
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 226 / 632
Seemed to die too."
So Erasmus: "Christ was mortified and killed." And Shakespeare:

" - his wildness mortified in him,

Seemed to die too."

"I Henry v., 1, 26"

Members (me>lh). See on Romans 6:13. The physical members, so far as they are employed in the service of sin. The word falls in with the allusions to bodily
austerities in Colossians 2.

Which are upon the earth. Compare ver. 2. The organs of the earthly and sensuous life.

Fornication, etc. In apposition with members, denoting the modes in which the members sinfully exert themselves.

Inordinate affection, evil concupiscence (pa>qov, ejpiqumi>an kakh>n). See on Romans 1:26.

And covetousness (kaian). And has a climactic force; and especially; see on Romans 1:29.

Which is (h[tiv ejstin). The compound relative, explanatory and classifying. Seeing it stands in the category of. Compare Ephesians 5:5.

Idolatry. See on 1 Corinthians 5:10.

6. Wrath - cometh. Compare Romans 1:18. The present tense denotes the certainty of the future event, as Matthew 17:11; John 4:21. The best texts omit upon the
children of disobedience.

7. In the which (ejn oi=v). The omission of upon the children, etc., necessitates the reference to which things (ver. 6) Otherwise we might render among whom.

Walked - lived. Walked, referring to their practice, lived, to their condition. Their conduct and their condition agreed. Compare Galatians 5:25.

8. Put off (ajpo>qesqe). Compare Romans 13:12; Ephesians 4:22, 25; Hebrews 12:1; James 1:21; 1 Peter 2:1.

Anger, wrath (ojrgh). See on John 3:36.

Malice (kaki>an). See on naughtiness, James 1:21.

Blasphemy (blasfhmi>an). See on Mark 7:22. Compare Romans 3:8; 14:16; 1 Corinthians 4:13; Ephesians 4:31. Rev. railing.

Filthy communication (aijscrologi>an). Only here in the New Testament. Not merely filthy talking, as A.V., but foul-mouthed abuse. Rev., shameful speaking.

Out of your mouth. Construe with the preceding word. As Colossians 2:20-22 suggests Christ's words in Matthew 15:1-20 this phrase suggests Matthew 15:11, 18.

9. Seeing that ye have put off (ajpekdusa>menoi). See on Colossians 2:15.

The old man. See on Romans 6:6.

10. New (ne>on). See on Matthew 26:29. Compare Ephesians 5:24.

Is renewed (ajnakainou>menon). Rev., better, giving the force of the present participle, is being renewed: in process of continuous renewal. The word kaino>v new,
which enters into the composition of the verb, gives the idea of quality. Compare 2 Corinthians 4:16 and the contrast in Ephesians 4:22.

In knowledge (eijv ejpi>gnwsin). Rev., correctly, unto knowledge, the end to which the renewal tended. Compare Ephesians 4:13.

After the image. Construe with renewed. Compare Ephesians 4:24 and see Genesis 1:26, 27.

Where there is (o[pou e]ni). Where, in the renewed condition; there is, better, as Rev., can be: e]ni strengthened from ejn in signifies not merely the fact but the
impossibility: there is no room for.

Greek, Jew, etc. Compare Galatians 3:28. National, ritual, intellectual, and social diversities are specified. The reference is probably shaped by the conditions of the
Colossian church, where the form of error was partly Judaistic and ceremonial, insisting on circumcision; where the pretense of superior knowledge affected contempt
for the rude barbarian, and where the distinction of master and slave had place as elsewhere.

Circumcision. For the circumcised. So Romans 4:12; Ephesians 2:11; Philippians 3:3.

Barbarian, Scythian. See on 1 Corinthians 14:11. The distinction is from the Greek and Roman point of view, where the line is drawn by culture, as between the Jew
and the Greek it was drawn by religious privilege. From the former stand-point the Jew ranked as a barbarian. Scythian. "More barbarous than the
barbarians" (Bengel). Hippocrates describes them as widely different from the rest of mankind, and like to nothing but themselves, and gives an absurd description of
their physical peculiarities. Herodotus describes them as living in wagons, offering human sacrifices, scalping and sometimes flaying slain enemies, drinking their blood,
and using their skulls for drinking-cups. When a king dies, one of his concubines is strangled and buried with him, and, at the close of a year, fifty of his attendants are
strangled, disemboweled, mounted on dead horses, and left in a circle round his tomb. 203 The Scythians passed through Palestine on their road to Egypt, B.C. 600,
and a trace of their invasion is supposed to have existed in the name Scythopolis, by which Beth Shean 204 was known in Christ's time. Ezekiel apparently refers to
them (xxxviii., 39.) under the name Gog, which reappears in Revelation. See on Revelation 20:8. 205

Bowels of mercies (spla>gcna oijktirmou~). See on 1 Peter 3:8; 2 Corinthians 1:3. Rev., a heart of compassion.

Kindness (crhsto>thta). See on Romans 3:12.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 227 / 632
Meekness (prau`>thta). See on Matthew 5:5.

Long-suffering (makroqumi>an). See on James 5:7.
Bowels of mercies (spla>gcna oijktirmou~). See on 1 Peter 3:8; 2 Corinthians 1:3. Rev., a heart of compassion.

Kindness (crhsto>thta). See on Romans 3:12.

Meekness (prau`>thta). See on Matthew 5:5.

Long-suffering (makroqumi>an). See on James 5:7.

13. One another - one another (ajllh>lwn - eJautoi~v). Lit., one another - yourselves. For a similar variation of the pronoun see Ephesians 4:32; 1 Peter 4:8-10. The
latter pronoun emphasizes the fact that they are all members of Christ's body - everyone members one of another - so that, in forgiving each other they forgive
themselves.

Quarrel (momfh>n). Only here in the New Testament. Cause of blame. Rev., complaint. The A.V. uses quarrel in its earlier sense of cause of complaint. So
Shakespeare:

"The lady Beatrice hath a quarrel to you."

"Much Ado," ii., 1.

"Against whom comest thou, and what's thy quarrel?"

"Richard II.," i., 3, 33.

Holinshed: "He thought he had a good quarrel to attack him." It was used of a plaintiff's action at law, like the Latin querela.

14. Above all (ejpi). According to the metaphor of the garment. Over all, like an upper garment, put on, etc.

Charity. See on 1 Corinthians 13:1.

Bond of perfectness (su>ndesmov th~v teleio>thtov). Love embraces and knits together all the virtues. Teleio>thv perfectness is a collective idea, a result of
combination, to which bond is appropriate. Compare Plato: "But two things cannot be held together without a third; they must have some bond of union. And the fairest
bond is that which most completely fuses and is fused into the things which are bound" ("Timaeus," 31).

15. Peace of Christ. Which comes from Christ. See John 14:27; Ephesians 2:14.

Rule (brabeu>etw). Lit., be umpire. Only here in the New Testament. See on Colossians 2:18. The previous references to occasions for meekness, long-suffering,
forbearance, forgiveness, etc., indicate a conflict of passions and motives in the heart. Christ is the one who adjusts all these, so that the metaphorical sense is
appropriate, as in Colossians 2:18.

Called in one body. See Ephesians 4:4. So that ye are in one body according to your call.

16. The word of Christ. The only occurrence of the phrase. The word spoken by Christ.

Richly. See on Romans 2:4 and compare Colossians 1:27.

In all wisdom. Some connect with the preceding words, others with the following - in all wisdom, teaching, etc. The latter seems preferable, especially in view of
Colossians 1:28 where the phrase occurs teaching and admonishing in all wisdom; because the adverb richly forms an emphatic qualification of dwell in, and so
appropriately terminates the clause; and because the whole passage is thus more symmetrical. "Dwell in has its single adverb richly, and is supported and expanded by
two coordinate participial clauses, each of which has its spiritual manner or element of action (in all wisdom, in grace) more exactly defined" (Ellicott).

Admonishing. See on Colossians 1:28. The participles teaching and admonishing are used as imperatives, as Romans 12:9-13 16-19; Ephesians 4:2, 3; Hebrews 13:5;
1 Peter 3:1, 7, 9, 16.

One another (eJautou>v). Yourselves. See on ver. 13.

Psalms. See the parallel passage, Ephesians 5:19. A psalm was originally a song accompanied by a stringed instrument. See on 1 Corinthians 14:15. The idea of
accompaniment passed away in usage, and the psalm, in New-Testament phraseology, is an Old-Testament psalm, or a composition having that character. A hymn is a
song of praise, and a song (w|jdh> ode) is the general term for a song of any kind. Hymns would probably be distinctively Christian. It is supposed by some that Paul
embodies fragments of hymns in his epistles, as 1 Corinthians 13; Ephesians 5:14; 1 Timothy 3:16; 2 Timothy 2:11-14. James 1:17 and Revelation 1:5, 6; 15:3 are also
supposed to be of this character. In both instances of his use of w|jdh> song, Paul adds the term spiritual. The term may, as Trench suggests, denote sacred poems
which are neither psalms nor hymns, as Herbert's "Temple," or Keble's "Christian Year." 206 This is the more likely, as the use of these different compositions is not
restricted to singing nor to public worship. They are to be used in mutual christian teaching and admonition.

With grace (ejn th|~ ca>riti). Lit., the grace. The article limits the meaning to the grace of God. With grace begins the second participial clause.

17. In the name. See on Matthew 28:19.

Giving thanks. Notice the emphasis on the duty of thanksgiving placed at the close of the exhortations. See Colossians 1:12; 2:7; 3:15; 4:2.

18. Wives, etc. Compare the parallel passages, Ephesians 5:22-6:9. See also 1 Peter 2:18-3:7; Titus 2:1-5.

Is fit (ajnh~ken). See on Philemon 1:8. The imperfect tense, was fitting, or became fitting, points to the time of their entrance upon the christian life. Not necessarily
presupposing that the duty remained unperformed. Lightfoot illustrates by ought, the past tense of owed, and says, "the past tense perhaps implies an essential a priori
obligation."

In the Lord. Connect with is fitting, and compare well-pleasing in the Lord, ver. 20.

19. Be not bitter
 Copyright        (mhnesqe).Infobase
            (c) 2005-2009,   Lit., be not embittered.
                                       Media  Corp. Used only here by Paul. Elsewhere only in Revelation. The compounds parapikrai>nw to exasperate,
                                                                                                                                           Page 228  and / 632
parapikrasmo>v provocation, occur only in Hebrews 3:16; 3:8, 15. Compare Ephesians 4:31.

20. This is well pleasing. Expanded in Ephesians 6:2, 3. Unto the Lord should be in the Lord.
obligation."

In the Lord. Connect with is fitting, and compare well-pleasing in the Lord, ver. 20.

19. Be not bitter (mhnesqe). Lit., be not embittered. Used only here by Paul. Elsewhere only in Revelation. The compounds parapikrai>nw to exasperate, and
parapikrasmo>v provocation, occur only in Hebrews 3:16; 3:8, 15. Compare Ephesians 4:31.

20. This is well pleasing. Expanded in Ephesians 6:2, 3. Unto the Lord should be in the Lord.

21. Provoke to anger (ejreqi>zete). Only here and 2 Corinthians 9:2 where it is used of stirring up to good works. To anger is added by A.V.

Be discouraged (ajqumw~sin). Only here in the New Testament. Lose heart, or become dispirited.

22. Masters (kuri>oiv). See on Lord, 2 Peter 2:1 and Matthew 21:3. Ku>riov Lord and despo>thv master came to be used interchangeably in the New Testament,
though originally the latter involved such authority as is implied in our use of despot, or in the relation of a master to a slave. The Greeks applied despo>thv only to the
gods.

With eye-service (ejn ojfqalmodoulei>aiv). Only here and Ephesians 6:6. The word seems to have been coined by Paul.

Men pleasers (ajnqrwpa>reskoi). Only here and Ephesians 6:6. Compare Plato: "And this art he will not attain without a great deal of trouble, which a good man ought
to undergo, not for the sake of speaking and acting before men, but in order that he may be able to say what is acceptable to God, and always to act acceptably to
Him as far as in him lies. For there is a saying of wiser men than ourselves, that a man of sense should not try to please his fellow-servants (at least this should not be his
first object), but his good and noble masters" "Phaedrus," 273).

Singleness (aJplo>thti). See on Romans 12:8. Without duplicity or doubleness.

Fearing the Lord (torion). The one Master contrasted with the masters (kuri>oiv) according to the flesh. The parallel in Ephesians 6:5 has as unto Christ.

23. Ye do - do it (poih~te - ejrga>zesqe). Rev., correctly, ye do - work; the latter being the stronger term as opposed to idleness. See on James 2:9. An idle man may
do. Compare ejrgasi>a diligence, Luke 12:58.

Heartily (ejk yuch~v). Lit., from the soul. With a personal interest. Note that the apostle uses both heart (kardi>av, ver. 22) and soul (yuch~v); and in Ephesians 6:7
adds met' eujnoi>av with good disposition (A.V., good will). See on Romans 11:3; 7:23; 1:21. Compare su>myucoi of one accord, Philippians 2:2; ijso>yucon like-
minded, Philippians 2:20; mia|~ yuch|~ with one mind, Philippians 1:27.

24. Of the inheritance. Which consists or is in the inheritance. Compare the similar construction, ch 1:12. See Matthew 21:35-38 where the dou~lov bond-servant and
the klhrono>mov heir are contrasted; and Romans 8:15-17; Galatians 4:1-7.

For ye serve (gaete). Omit for. Some take the verb as imperative, serve ye; but the indicative is better as explaining from the Lord.

25. He that doeth wrong (oJ ajdikw~n). Compare Philemon 1:18. The reference is primarily to the slave; but the following clause extends it to the master. If the slave
do wrong, he shall be punished; but the master who does wrong will not be excused, for there is no respect of persons. Tychicus, who carried this letter to Colossae,
carried at the same time the letter to Philemon, and escorted Onesimns to his master.

Shall receive (komi>setai). See on 1 Peter 1:8. Compare Ephesians 6:8.

Respect of persons. See on James 2:1. In the Old Testament it has, more commonly, a good sense, of kindly reception, favorable regard. In the New Testament
always a bad sense, which came to it through the meaning of mask which attached to pro>swpon face.

CHAPTER 4

1. Masters, etc. The best texts attach this verse to the preceding chapter.

Render (pare>cesqe). The Greek implies on your part.

Equal (ththta). Lit., the equality. Not equality of condition, but the brotherly equality growing out of the Christian relation in which there is neither bond nor free. See on
Philemon 1:16.

2. Continue (proskarterei~te). See on Acts 1:14. Compare Acts 2:42, 46; 6:4; Romans 12:12; 13:6; 1 Thessalonians 5:17. Rev., correctly, continue steadfastly.

Watching (grhgorou~ntev). See on Mark 13:35; 1 Peter 5:8. In Ephesians 6:18ajgrupnou~ntev watching is used, on which see Mark 13:33.

Therein (ejn aujth|~). In prayer. Compare thereunto, Ephesians 6:18.

3. Door of utterance (qu>ran tou~ lo>gou). Rev., better, a door for the world. Compare 1 Corinthians 16:9; 2 Corinthians 2:12; Revelation 3:8. See also entering in, 1
Thessalonians 1:9; 2:1. And the parallel passage, Ephesians 6:19. There may be an allusion to a release from imprisonment.

4. That I may make it manifest (i[na fanerw>sw). Compare speak boldly, Ephesians 6:20. That connects with the clause that God-Christ.

5. In wisdom (ejn sofi>a|). Compare Ephesians 5:15as wise.

Those that are without (tou). As 1 Corinthians 5:12, 13; 1 Thessalonians 4:12. Compare tou those within, 1 Corinthians 5:12.

Redeeming the time (tomenoi). Compare Ephesians 5:16 and Daniel 2:8 Sept. The word is used in the New Testament only by Paul, Galatians 3:13; 4:5; Ephesians
5:16. The compounded preposition ejx has the meaning out of; as Galatians 3:13"Christ redeemed us out of the curse," etc., and out and out, fully. So here and
Ephesians 5:16buy up. Rev., in margin, buying up the opportunity. The favorable opportunity becomes ours at the price of duty.

6.Copyright
   Seasoned(c)   2005-2009,
              with              Infobase Media
                   salt (a[lati hjrtume>nov).    Corp.
                                              Both words only here in Paul. The metaphor is from the office of salt in rendering palatable. Both in GreekPage  and 229
                                                                                                                                                                   Latin / 632
authors, salt was used to express the pungency and wittiness of speech. Horace speaks of having praised a poet for rubbing the city with abundant salt, i.e., for having
wittily satirized certain parties so as to make them smart as if rubbed with salt, and so as to excite the laughter of those who are not hit ("Satires," 1 x., 3). Lightfoot
Redeeming the time (tomenoi). Compare Ephesians 5:16 and Daniel 2:8 Sept. The word is used in the New Testament only by Paul, Galatians 3:13; 4:5; Ephesians
5:16. The compounded preposition ejx has the meaning out of; as Galatians 3:13"Christ redeemed us out of the curse," etc., and out and out, fully. So here and
Ephesians 5:16buy up. Rev., in margin, buying up the opportunity. The favorable opportunity becomes ours at the price of duty.

6. Seasoned with salt (a[lati hjrtume>nov). Both words only here in Paul. The metaphor is from the office of salt in rendering palatable. Both in Greek and Latin
authors, salt was used to express the pungency and wittiness of speech. Horace speaks of having praised a poet for rubbing the city with abundant salt, i.e., for having
wittily satirized certain parties so as to make them smart as if rubbed with salt, and so as to excite the laughter of those who are not hit ("Satires," 1 x., 3). Lightfoot
gives some interesting citations from Plutarch, in which, as here, grace and salt are combined. Thus: "The many call salt ca>ritav graces, because, mingled with most
things, it makes them agreeable and pleasant to the taste." Seasoned is, literally, prepared. It is not likely that the fact has any connection with this expression, but it is
interesting to recall Herodotus' story of a salt lake in the neighborhood of Colossae, which has been identified, and which still supplies the whole surrounding country
with salt (7:30). The exhortation to well-seasoned and becoming speech is expanded in Ephesians 4:29; 5:4 in a warning against corrupt communication.

7. Tychicus. Mentioned Acts 20:4; Ephesians 6:21; 2 Timothy 4:12; Titus 3:12.

Minister (dia>konov). Probably to Paul himself. Compare Acts 19:22; 20:4. Scarcely in the official sense of deacon.

Fellow-servant (su>ndoulov). Used by Paul only here and Colossians 1:7, of Epaphras. By this term he designates Tychicus as, in common with himself, a servant of
Jesus Christ. Probably not with a strict, but with a quasi official reference.

8. I have sent. Epistolary aorist. Tychicus carried the letter.

He might know your estate (gnw|~ ta). The correct reading is gnw~te ta ye might know the things about us, or our estate. Compare Ephesians 6:21.

9. Onesimus. See on Philemon 1:10.

The faithful and beloved brother. Whom the Colossians had known only as the worthless, runaway slave. See Philemon 1:11, 16.

10. Aristarchus, my fellow-prisoner. See on Philemon 1:23, 24. Unnecessary difficulty is made over the fact that the term fellow-prisoner is applied to Epaphras in
Philemon 1:23 and not to Aristarchus; while here the case is reversed. It is not necessary to suppose that the two had changed places, or that the captivity was
voluntary, if a literal captivity was meant. All the three terms fellow-prisoner, fellow-servant, fellow-worker - might be applied to both; and, as Dwight remarks,
"Reasons unknown to us may easily have determined the use of one word or the other, independently of the question as to the particular time when they were in
imprisonment."

Mark. See on Philemon 1:24.

Sister's son (ajneyio>v). Only here in the New Testament. Rev., correctly, cousin. The sense of nephew did not attach to the word until very late. Lightfoot remains that
this incidental notice explains why Barnabas should have taken a more favorable view of Mark's defection than Paul, Acts 15:37, 39.

11. Jesus Justus. Not mentioned elsewhere. The only one of these names not mentioned in the salutations of the Epistle to Philemon.

Have been a comfort (ejgenh>qhsan parhgori>a). Parhgori>a comfort, only here in the New Testament. Properly, an address, an exhortation: an exhortation for the
purpose of encouraging: hence a comfort. Plutarch, in his "Life of Cimon," uses it with pe>nqouv grief; a comfort, for grief; and in his "Life of Pericles," of consolation
for a dead son. Aretaeus, a medical writer, of the assuaging of a paroxysm. This word, and the kindred adjectives parhgoriko>v and parhgorhtiko>v soothing, are
common in medical writings. So Galen, of soothing fictions, pretenses to quiet the diseased. Have been is, more strictly, have proved.

12. Laboring fervently (ajgwnizo>menov). Rev., striving. See on Colossians 1:29; 2:1. Compare Romans 15:30.

Perfect (te>leioi). See on 1 Corinthians 2:6, 7; Colossians 1:28.

Complete (peplhroforhme>noi). See on most surely believed, Luke 1:1; and compare full assurance, Colossians 2:2. Rev., fully assured.

In all the will (ejn pantimati). Lit., in every will. Will means the thing willed, as Luke 12:47; James 5:30; 1 Thessalonians 5:18. Hence used sometimes in the plural, as
Acts 13:22shall do all my will (qelh>mata), i.e., perform all the things willed by me. Ephesians 2:3desires, strictly willings. So here the sense is, everything willed by
God. The connection is apparently with staqh~te ye may stand. For a similar construction see John 8:44; Romans 5:2; 1 Corinthians 15:1; 16:13. As Meyer observes,
this connection gives stand both a modal definition (perfect and fully assured) and a local definition (in all the will).

13. Zeal (zh~lon). Read po>non labor, which occurs elsewhere only in Revelation 16:10, 11; 21:4 in the sense of pain. Ponov labor is from the root of pe>nomai to
work for one's daily bread, and thence to be poor. Po>nov toil, pe>nhv one who works for his daily bread, and ponhro>v wicked, have a common root. See on
wickedness, Mark 7:22. In their original conceptions, ko>pov labor (1 Corinthians 15:58; 2 Corinthians 6:5) emphasizes the fatigue of labor: mo>cqov hard labor (2
Corinthians 11:27; 1 Thessalonians 2:9), the hardship: po>nov the effort, but po>nov has passed, in the New Testament, in every instance but this, into the meaning of
pain.

Hierapolis. The cities are named in geographical order. Laodicaea and Hierapolis faced each other on the north and south sides of the Lycus valley, about six miles
apart. Colossae was ten or twelve miles farther up the stream. Hierapolis owed its celebrity to its warm mineral springs, its baths, and its trade in dyed wools. It was a
center of the worship of the Phrygian goddess Cybele, 207 whose rites were administered by mutilated priests known as Galli, and of other rites representing different
oriental cults. Hence the name Hierapolis or sacred city.

14. Luke - Demas. See on Philemon 1:24.

The beloved physician. See Introduction to Luke.

15. Nymphas. Probably contracted from Nymphodorus, as Artemas from Artemidorus (Titus 3:12): Zenas from Zenodorus (Titus 3:13); Olympas from Olympiodorus
(Romans 16:15).

The Church. Compare Philemon 1:2; Romans 16:5; 1 Corinthians 16:19; Acts 12:12.

His house (aujtou~). Others read aujtw~n their (so Rev., Lightfoot, Meyer). Others, as Westcott and Hort, aujth~v her, regarding the name as female, Nympha. It is
difficult,
 Copyright however,   to know to
             (c) 2005-2009,       whom the
                                Infobase     plural
                                          Media      can refer. Some explain, Nymphas and his family. Meyer refers it to the brethren at Laodicaea and Page
                                                   Corp.                                                                                               Nymphas,
                                                                                                                                                            230 and/ thinks
                                                                                                                                                                     632
that the allusion is to a foreign church in filial association with the church at Laodicaea, and holding its meetings in the same place.

16. The epistle from Laodicaea (thav). That is, the letter left at Laodicaea, and to be obtained by you from the church there. This letter cannot be positively identified.
The Church. Compare Philemon 1:2; Romans 16:5; 1 Corinthians 16:19; Acts 12:12.

His house (aujtou~). Others read aujtw~n their (so Rev., Lightfoot, Meyer). Others, as Westcott and Hort, aujth~v her, regarding the name as female, Nympha. It is
difficult, however, to know to whom the plural can refer. Some explain, Nymphas and his family. Meyer refers it to the brethren at Laodicaea and Nymphas, and thinks
that the allusion is to a foreign church in filial association with the church at Laodicaea, and holding its meetings in the same place.

16. The epistle from Laodicaea (thav). That is, the letter left at Laodicaea, and to be obtained by you from the church there. This letter cannot be positively identified.
The composition known as the Epistle to the Laodicaeans is a late and clumsy forgery, existing only in Latin MSS., and made up chiefly of disconnected passages from
Philippians, with a few from other epistles. 208

18. With mine own hand. The letter was written by an amanuensis, Paul adding his autograph.

Grace be with you. On the benedictions, see on 2 Corinthians 13:14. This short form occurs only here, 1 Timothy 6:21; 2 Timothy 4:22.

THE EPISTLE TO PHILEMON
1. A prisoner of Jesus Christ (de>smiov). A prisoner for Christ's sake. This is the only salutation in which Paul so styles himself. The word is appropriate to his
confinement at Rome. Apostle would not have suited a private letter, and one in which Paul takes the ground of personal friendship and not of apostolic authority. A
similar omission of the official title occurs in the Epistles to the Thessalonians and Philippians, and is accounted for on the similar ground of his affectionate relations with
the Macedonian churches. Contrast the salutation to the Galatians.

Timothy, our brother. Lit., the brother. Timothy could not be called an apostle. He is distinctly excluded from this office in 2 Corinthians 1:1; Colossians 1:1; compare
Philippians 1:1. In Philippians and Philemon, after the mention of Timothy the plural is dropped. In Colossians it is maintained throughout the thanksgiving only. The title
brother is used of Quartus, Romans 16:23; Sosthenes, 1 Corinthians 1:1; Apollos, 1 Corinthians 16:12.

Philemon. An inhabitant, and possibly a native of Colossae in Phrygia. The name figured in the beautiful Phrygian legend of Baucis and Philemon, related by Ovid
("Metamorphoses," viii., 626 sqq. See note on Acts 14:11). He was one of Paul's converts (ver. 19), and his labors in the Gospel at Colossae are attested by the title
fellow-laborer, and illustrated by his placing his house at the disposal of the Colossian Christians for their meetings (ver. 2). The statements that he subsequently became
bishop of Colossae and suffered martyrdom are legendary.

2. Our beloved Apphia (>a| th|~ ajgaphth|~). Read th|~ ajdelfh|~ the (our) sister. Commonly supposed to have been Philemon's wife. The word is not the common
Roman name Appia, but is a Phrygian name, occurring frequently in Phrygian inscriptions. It is also written Aphphia, and sometimes Aphia.

Archippus. Possibly the son of Philemon and Apphia. From Colossians 4:17 he would appear to have held some important office in the church, either at Colossae or at
Laodicaea, which lay very near. In Colossians his name occurs immediately after the salutation to the Laodicaeans.

Fellow-soldier. In christian warfare. Perhaps at Ephesus. Applied also to Epaphroditus, Philippians 2:25.

The church in thy house. See on Romans 16:5.

4. Thank - always. Construe with thank. For similar introductory thanksgivings compare Romans 1:8; 1 Corinthians 1:4; Ephesians 1:16; Philippians 1:3; Colossians
1:3; 1 Thessalonians 1:2; 2 Thessalonians 1:3.

Making mention (mnei>an poiou>menov). Mnei>a primarily means remembrance, so that the phrase expresses the two ideas, mentioning thee when I call thee to mind.

In my prayers (ejpi>). On the occasions of.

Thy love and faith - toward (pro>v) the Lord Jesus and toward (eijv) all saints. The clauses are arranged crosswise, 209 love referring to saints, faith to Christ.
Toward. Two different prepositions are thus translated. Practically the difference is not material, but pro>v toward, with pi>stiv faith is unusual. See 1 Thessalonians
1:8. Eijv is the preposition of contact; to, unto; faith exerted upon.

6. That (o[pwv). Connect with making mention.

The communication of thy faith (hJ koinwni>a th~v pi>stew>v sou). Koinwni>a fellowship is often used in the active sense of impartation, as communication,
contribution, almsgiving. So Romans 15:26; 2 Corinthians 9:13; Hebrews 13:16. This is the sense here: the active sympathy and charity growing out of your faith.

May become effectual (ejnergh). See on James 5:16. This adjective, and the kindred ejnerge>w to work, be effectual, ejne>rghma working, operation, and ejne>rgeia
energy, power in exercise, are used in the New Testament only of superhuman power, good or evil. Compare Ephesians 1:19; Matthew 14:2; Philippians 2:13; 1
Corinthians 12:10; Hebrews 4:12.

In the knowledge (ejn ejpignw>sei). In denotes the sphere or element in which Philemon's charity will become effective. His liberality and love will result in perfect
knowledge of God's good gifts. In the sphere of christian charity he will be helped to a full experience and appropriation of these. He that gives for Christ's sake
becomes enriched in the knowledge of Christ. Knowledge is full, perfect knowledge; an element of Paul's prayer for his readers in all the four epistles of the captivity.

In you. Read in us.

In Christ Jesus (eijv Cristo). Connect with may become effectual, and render, as Rev., unto Christ; that is, unto Christ's glory.

7. For we have (ga). Read e]scon I had. Connect with I thank in ver. 4, giving the reason for thankfulness as it lay in his own heart; as, in ver. 5, he had given the
reason which lay in outward circumstances.

Bowels (spla>gcna). Rev., hearts. See on 1 Peter 3:8.

Are refreshed (ajnape>pautai). See on Matthew 11:28. Compare 1 Corinthians 16:18; 2 Corinthians 7:13.

Brother. Closing the sentence with a word of affection. Compare Galatians 3:15; 6:1.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 231 / 632
8. Wherefore. Seeing that I have these proofs of thy love. Connect with I rather beseech (ver. 9).

I might be much bold (pollhan e]cwn). Better, as Rev., I have all boldness. ParjrJhsi>a boldness is opposed to fear, John 7:13; to ambiguity or reserve, John 11:14.
Are refreshed (ajnape>pautai). See on Matthew 11:28. Compare 1 Corinthians 16:18; 2 Corinthians 7:13.

Brother. Closing the sentence with a word of affection. Compare Galatians 3:15; 6:1.

8. Wherefore. Seeing that I have these proofs of thy love. Connect with I rather beseech (ver. 9).

I might be much bold (pollhan e]cwn). Better, as Rev., I have all boldness. ParjrJhsi>a boldness is opposed to fear, John 7:13; to ambiguity or reserve, John 11:14.
The idea of publicity may attach to it as subsidiary, John 7:4.

In Christ. As holding apostolic authority from Christ.

That which is convenient (to). Rev., befitting. Convenient is used in A.V., in the earlier and stricter sense of suitable. Compare Ephesians 5:4. Thus Latimer: "Works
which are good and convenient to be done." Applied to persons, as Hooper: "Apt and convenient persons." The modern sense merges the idea of essential fitness. The
verb ajnh>kw originally means to come up to; hence of that which comes up to the mark; fitting. Compare Colossians 3:18; Ephesians 5:4. It conveys here a delicate
hint that the kindly reception of Onesimus will be a becoming thing.

9. Being such an one as Paul the aged (toiou~tov w+n wJv Pau~lov presbu>thv). Being such an one, connect with the previous I rather beseech, and with Paul the
aged. Not, being such an one (armed with such authority), as Paul the aged I beseech (the second beseech in ver. 10); but, as Rev., for love's sake I rather beseech,
being such an one as Paul the aged. The beseech in ver. 10 is resumptive. Aged; or ambassador (so Rev., in margin). The latter rendering is supported by presbeu>w I
am an ambassador, Ephesians 6:10. 210 There is no objection to aged on the ground of fact. Paul was about sixty years old, besides being prematurely aged from
labor and hardship. For aged see Luke 1:18; Titus 2:2.

10. I beseech. Resuming the beseech of ver. 9. I beseech, I repeat.

Onesimus (>simon). The name is withheld until Paul has favorably disposed Philemon to his request. The word means helpful, and it was a common name for slaves.
The same idea was expressed by other names, as Chresimus, Chrestus (useful); Onesiphorus (profit-bringer, 2 Timothy 1:16); Symphorus (suitable). Onesimus was a
runaway Phrygian slave, who had committed some crime and therefore had fled from his master and hidden himself in Rome. Under Roman law the slave was a chattel.
Varro classified slaves among implements, which he classifies as vocalia, articulate speaking implements, as slaves; semivocalia, having a voice but not articulating, as
oxen; muta, dumb, as wagons. The attitude of the law toward the slave was expressed in the formula servile caput nullum jus habet; the slave has no right. The master's
power was unlimited. He might mutilate, torture, or kill the slave at his pleasure. Pollio, in the time of Augustus, ordered a slave to be thrown into a pond of voracious
lampreys. Augustus interfered, but afterward ordered a slave of his own to be crucified on the mast of a ship for eating a favorite quail. Juvenal describes a profligate
woman ordering a slave to be crucified. Some one remonstrates. She. replies: "So then a slave is a man, is he! 'He has done nothing,' you say. Granted. I command it.
Let my pleasure stand for a reason" (vi., 219). Martial records an instance of a master cutting out a slave's tongue. The old Roman legislation imposed death for killing a
plough-ox; but the murderer of a slave was not called to account. Tracking fugitive slaves was a trade. Recovered slaves were branded on the forehead, condemned to
double labor, and sometimes thrown to the beasts in the amphitheater. The slave population was enormous. Some proprietors had as many as twenty thousand. 211

Have begotten in my bonds. Made a convert while I was a prisoner.

11. Unprofitable (a]crhston). A play on the word Onesimus profitable. Compare unprofitable (ajcrei~ov) servant, Matthew 25:30. These plays upon proper names are
common both in Greek and Roman literature. Thus Aeschylus on the name of Helen of Troy, the play or pun turning on the root eJl, hel, destroy: Helene, helenaus,
helandras, heleptolis: Helen, ship-destroyer, man-destroyer, city-destroyer ("Agamemnon," 671). Or, as Robert Browning: "Helen, ship's-hell, man's-hell, city's-hell."
So on Prometheus (forethought): "Falsely do the gods call thee Prometheus, for thou thyself hast need of prometheus, i.e., of forethought" ("Prometheus Bound," 85,
86). Or Sophocles on Ajax. Aias (Ajax) cries ai, ai! and says, "Who would have thought that my name would thus be the appropriate expression for my
woes?" ("Ajax," 430). In the New Testament, a familiar example is Matthew 16:18; "thou art Petros, and on this petra will I build my church." See on Epaenetus, 2
Corinthians 8:18. 212

Now profitable. "Christianity knows nothing of hopeless cases. It professes its ability to take the most crooked stick and bring it straight, to flash a new power into the
blackest carbon, which will turn it into a diamond" (Maclaren, "Philemon," in "Expositor's Bible").

And to me. The words are ingeniously thrown in as an afterthought. Compare Philippians 2:27; Romans 16:13; 1 Corinthians 16:18. A strong appeal to Philemon lies in
the fact that Paul is to reap benefit from Onesimus in his new attitude as a christian brother.

12. I have sent again (ajne>pemya). Rev., sent back. The epistolary aorist, see on 1 Peter 5:12. Our idiom would be I send back. That Onesimus accompanied the
letter appears from Colossians 4:7-9.

Thou therefore receive. Omit, and render aujto>n him as Rev., in his own person; his very self.

13. I would (ejboulo>mhn). Rev., I would fain. See on Matthew 1:19. The imperfect tense denotes the desire awakened but arrested. See on I would, ver. 14.

With me (pro). The preposition expresses more than near or beside. It implies intercourse. See on with God, John 1:1.

In thy stead (uJpe). Rev., correctly, in thy behalf. A beautiful specimen of christian courtesy and tact; assuming that Philemon would have desired to render these
services in person.

In the bonds of the Gospel. Connect with me. Bonds with which he is bound for the sake of the Gospel: with which Christ has invested him. A delicate hint at his
sufferings is blended with an intimation of the authority which attaches to his appeal as a prisoner of Christ. This language of Paul is imitated by Ignatius. "My bonds
exhort you" (Tralles, 12.). "He (Jesus Christ) is my witness, in whom I am bound" (Philadelphia, 7.). "In whom I bear about my bonds as spiritual pearls" (Ephesians,
11.). "In the bonds which I bear about, I sing the praises of the churches" (Magnesians, 1.).

14. I would (hjqe>lhsa). Compare I would, ver. 13. Here the aorist tense and the verb meaning to will denote a single, decisive resolution.

As it were of necessity (wJv katagkhn). q as it were, Rev., as, marks the appearance of necessity. Philemon's kindly reception of Onesimus must not even seem to be
constrained.

15. For perhaps. I sent him back, for, if I had kept him, I might have defeated the purpose for which he was allowed to be separated from you for a time. "We are not
to be too sure of what God means by such and such a thing, as some of us are wont to be, as if we had been sworn of God's privy council.... A humble 'perhaps' often
grows into a 'verily, verily' - and a hasty, over-confident 'verily, verily' often dwindles to a hesitating 'perhaps.' Let us not be in too great a hurry to make sure that we
have  the key(c)of2005-2009,
 Copyright         the cabinet where  GodMedia
                                Infobase   keeps Corp.
                                                 his purposes, but content ourselves with 'perhaps' when we are interpreting the often questionable ways       of His
                                                                                                                                                            Page   232 / 632
providence, each of which has many meanings and many ends" (Maclaren).

He therefore departed (diasqh). The A.V. misses the ingenious shading of Paul's expression. Not only does he avoid the word ran away, which might have irritated
15. For perhaps. I sent him back, for, if I had kept him, I might have defeated the purpose for which he was allowed to be separated from you for a time. "We are not
to be too sure of what God means by such and such a thing, as some of us are wont to be, as if we had been sworn of God's privy council.... A humble 'perhaps' often
grows into a 'verily, verily' - and a hasty, over-confident 'verily, verily' often dwindles to a hesitating 'perhaps.' Let us not be in too great a hurry to make sure that we
have the key of the cabinet where God keeps his purposes, but content ourselves with 'perhaps' when we are interpreting the often questionable ways of His
providence, each of which has many meanings and many ends" (Maclaren).

He therefore departed (diasqh). The A.V. misses the ingenious shading of Paul's expression. Not only does he avoid the word ran away, which might have irritated
Philemon, but he also uses the passive voice, not the middle, separated himself, as an intimation that Onesimus' flight was divinely ordered for good. Hence Rev.,
correctly, he was parted. Compare Genesis 45:5.

For a season (pro). A brief season. See 2 Corinthians 7:8; Galatians 2:5.

Thou shouldst receive (ajpe>ch|v). The compounded preposition ajpo> may mean back again, after the temporary separation, or in full, wholly. The former is
suggested by was parted, and would fain have kept: but the latter by ver. 16, no longer as a servant, but more. The latter is preferable. Compare the use of ajpe>cw in
Matthew 6:2they have received. (see note); Matthew 6:16; Luke 6:24; Philippians 4:18; and ajpolamba>nw receive, Galatians 4:5.

16. Not now (oujke>ti). Rev., more correctly, no longer. The negative adverb oujke>ti states the fact absolutely, not as it may be conceived by Philemon (mhke>ti).
However Philemon may regard Onesimus, as a fact he is now no longer as a slave.

Above (uJpe>r). Rev., more than. More than a slave - a whole man.

Especially (ma>lista). Connect with beloved. Especially to me as compared with other Christians.

How much more (po>sw| ma~llon). Beloved most to Paul, how much more than most to Philemon, since he belonged to him in a double sense, as a slave and as a
Christian brother: in the flesh and in the Lord. "In the flesh Paul had the brother for a slave: in the, Lord he had the slave for a brother" (Meyer).

17. Then (ou+n). Resumptive from ver. 12.

Thou count (e]ceiv). Lit., hold, which is often used in this sense. Compare Luke 14:18hold me or count me as excused Philippians 2:29hold such in reputation.

Partner. More than an intimate friend. One in Christian fellowship. 213

18. If he hath wronged (eij hjdi>kdsen). The indicative mood with the conditional particle may imply that what is put hypothetically is really a fact: if he wronged thee as
he did.

Oweth. Perhaps indicating that Onesimus had been guilty of theft. Notice the general word wronged instead of the more exact specification of the crime.

Put that on my account (tou~to ejmoi ejllo>ga). For the verb, compare Romans 5:13 (note).

19. I Paul have written, etc. Rev., write. A promissory note. The mention of his autograph here, rather than at the end of the letter, may indicate that he wrote the whole
epistle with his own hand, contrary to his usual custom of employing an amanuensis.

Albeit I do not say (i[na mhgw). Lit., that I may not say. Connect with I write. I thus give my note of hand that I may avoid saying that thou owest, etc. Rev., that I say
not unto thee.

Thou owest (prosofei>leiv). Lit., owest in addition. I have laid you under obligation, not only for an amount equal to that due from Onesimus, but for yourself as made a
Christian through my ministry.

20. Yea (nai>). A confirmatory particle, gathering up the whole previous intercession for Onesimus. So Matthew 11:26. even so; Rev., yea. Luke 11:51verily; Rev.,
yea. Luke 12:5yea.

Let me have joy (ojnai>mhn). Or help. Lit., may I profit. Again a play upon the name Onesimus. The verb is frequently used with reference to filial doties. Ignatius
employs it, in one instance, directly after an allusion to another Onesimus (Ephesians, 2.).

21. More than I say (uJpe>r). Beyond. Possibly hinting at manumission.

22. Withal (a[ma). Simultaneously with the fulfillment of my request.

A lodging. Paul is expecting a speedy liberation. His original plan of going from Rome to Spain has apparently been altered. Lightfoot observes that "there is a gentle
compulsion in this mention of a personal visit to Colossae. The apostle would thus be able to see for himself that Philemon had not disappointed his expectations."

I shall be given (carisqh>somai). A beautiful assumption of his correspondent's affection for him, in that his visit to them will be a gracious gift (ca>riv). The word is also
used of granting for destruction, Acts 25:11; or for preservation, Acts 3:14.

23. Epaphras my fellow prisoner (*~v oJ sunaicma>lwto>v mou). Epaphras is mentioned Colossians 1:7; 4:12. Some identify him with Epaphroditus, but without
sufficient reason. Epaphroditus appears to have been a native of Philippi (Philippians 2:25), and Epaphras of Colossae (Colossians 4:12). Epaphroditus is always used
of the Philippian, and Epaphras of the Colossian. The names, however, are the same, Epaphras being a contraction.

It is disputed whether fellow-prisoner is to be taken in a literal or in a spiritual sense. For the latter see Romans 7:23; 2 Corinthians 10:5; Ephesians 4:8. Compare
fellow-soldier, ver. 2, and Philippians 2:25. In Romans 16:7 the word used here is applied to Andronicus and Junia. Paul was not strictly an aijcma>lwtov prisoner of
war (see on Luke 4:18). The probabilities seem to favor the spiritual sense. Lightfoot suggests that Epaphras' relations with Paul at Rome may have excited suspicion
and led to his temporally confinement; or that he may voluntarily have shared Paul's imprisonment.

24. Mark. Probably John Mark the evangelist. He appears as the companion of Paul, Acts 12:25; Colossians 4:10; 2 Timothy 4:11.

Aristarchus. A Thessalonian. Alluded to Acts 19:29; 20:4; 27:2. He was Paul's companion for a part of the way on the journey to Rome.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 233 / 632
Demas. See Colossians 4:14; 2 Timothy 4:10.

Luke. The physician and evangelist. See Introduction to Luke's Gospel.
24. Mark. Probably John Mark the evangelist. He appears as the companion of Paul, Acts 12:25; Colossians 4:10; 2 Timothy 4:11.

Aristarchus. A Thessalonian. Alluded to Acts 19:29; 20:4; 27:2. He was Paul's companion for a part of the way on the journey to Rome.

Demas. See Colossians 4:14; 2 Timothy 4:10.

Luke. The physician and evangelist. See Introduction to Luke's Gospel.

25. Grace - with your spirit. As in Galatians 6:18 with the omission here of brother. See on 2 Corinthians 13:14.

Out of many private letters which must have been written by Paul, this alone has been preserved. Its place in the New Testament canon is vindicated, so far as its
internal character is concerned, by its picture of Paul as a christian gentleman, and by its exhibition of Paul's method of dealing with a great social evil.

Paul's dealing with the institution of slavery displayed the profoundest christian sagacity. To have attacked the institution as such would have been worse than useless.
To one who reads between the lines, Paul's silence means more than any amount of denunciation; for with his silence goes his faith in the power of christian sentiment to
settle finally the whole question. He knows that to bring slavery into contact with living Christianity is to kill slavery. He accepts the social condition as a fact, and even
as a law. He sends Onesimus back to his legal owner. He does not bid Philemon emancipate him, but he puts the christian slave on his true footing of a christian brother
beside his master. As to the institution, he knows that the recognition of the slave as free in Christ will carry with it, ultimately, the recognition of his civil freedom.

History vindicated him in the Roman empire itself. Under Constantine the effects of christian sentiment began to appear ill the Church and in legislation concerning
slaves. Official freeing of slaves became common as an act of pious gratitude, and burial tablets often represent masters standing before the Good Shepherd, with a
band of slaves liberated at death, and pleading for them at judgment. In A.D. 312 a law was passed declaring as homicide the poisoning or branding of slaves, and
giving them to be torn by beasts. The advance of a healthier sentiment may be seen by comparing the law of Augustus, which forbade a master to emancipate more
than one-fifth of his slaves, and which fixed one hundred males as a maximum for one time - and the unlimited permission to emancipate conceded by Constantine.
Each new ruler enacted some measure which facilitated emancipation. Every obstacle was thrown by the law in the way of separating families. Under Justinian all
presumptions were in favor of liberty. If a slave had several owners, one could emancipate him, and the others must accept compensation at a reduced valuation. The
mutilated, and those who had served in the army with their masters' knowledge and consent, were liberated. All the old laws which limited the age at which a slave
could be freed, and the number which could be emancipated, were abolished. A master's marriage with a slave freed all the children. Sick and useless slaves must be
sent by their masters to the hospital.

Great and deserved praise has been bestowed on this letter. Bengel says: "A familiar and exceedingly courteous epistle concerning a private affair is inserted among the
New Testament books, intended to afford a specimen of the highest wisdom as to how Christians should arrange civil affairs on loftier principles." Franke, quoted by
Bengel, says: "The single epistle to Philemon very far surpasses all the wisdom of the world." Renan: "A true little chef-d'oeuvre of the art of letter-writing." Sabatier:
"This short epistle gleams like a pearl of the most exquisite purity in the rich treasure of the New Testament." 214

Notes
1. The student will find a clear summary of the evidences for the Gentile character of the Church in Weiss' Introduction to the New Testament."

2. Some, however, maintain that the epistle was written at Cenchreae, after Paul had left Corinth on his return to Syria. See notes on ch. 14:23; 16:1.

3. Stalker.

4. Against the majority of authorities.

5. Advocated by Bishop Lightfoot.

6. This theory was elaborately advocated by Dr. Lardner ("Works," 3, ch. 14.). Summaries and discussions of his argument may be found in Alford's and Eadie's
commentaries, and in Dr. Davidson's "Introduction to the Study of the New Testament."

7. Lightfoot.

8. Alexander V. G. Allen, "The Continuity of Christian Thought." See also Newman's "Arians of the Fourth Century," ch. 2, sec. 5,

9. Introduction to the "Commentary on Colossians." See also Aubrey Moore's essay, "The Christian Doctrine of God," in "Lux Mundi," p. 94 sqq.

10. Possibly 2nd John, though kuri>a lady may refer to a church See on 2 John 1:1.

11. These and other topics are most beautifully and forcefully treated by the Rev. Alexander Maclaren in his volume on Colossians and Philemon; "Expositor's Bible."

12. See illustrations in Conybeare and Howson's "Life and Epistles of Paul," ch 5.

13. Wyclif has cleped, i.e., yclept. Jowett, called an apostle; so Hodge. Objectionable, because it might be construed as equivalent to named.

14. Cursive, a MS. written in running hand. MSS. written in capitals are distinguished as unicals.

15. Where Tischendorf, Tregelles and Westcott and Hort read ajgge>llousa for ajpagge>llousa. In John 4:51 Tischendorf reads kai for kaiggeilan, and omits le>gontev.
Westcott and Hort, simply le>gontev.

16. Di>kh and its kindred words were derived by Aristotle from di>ca twofold, the fundamental idea being that of an even relation between parts. Modern philologists,
however, assign the words to the root dik, which appears in dei>knumi I show or point out.

17. This, however, is disputed by those who claim that the earlier sense of di>kh is custom or usage. Schmidt, "Synonmik," 18, 4.

18. Xenophon, "Memorabilia," i., 1, 1; iv., 4, 3.

19. On the Greek conception of righteousness, see Nagelsbach, "Homerisehe Theologie," 139-207; Schmidt, "Synonymik der Griechischen Sprache,." 1:18;
 Copyright (c) 2005-2009, Infobase Media Corp.
Gladstone, "Homer and the Homeric Age," 2, 423 sqq.; Grote, "History of Greece," 1, ch. 20.                                             Page 234 / 632

20. Dr. Bushnell, though evidently not aware of this usage, has seized the connection between the ideas of kindness and righteousness. "Righteousness, translated into a
18. Xenophon, "Memorabilia," i., 1, 1; iv., 4, 3.

19. On the Greek conception of righteousness, see Nagelsbach, "Homerisehe Theologie," 139-207; Schmidt, "Synonymik der Griechischen Sprache,." 1:18;
Gladstone, "Homer and the Homeric Age," 2, 423 sqq.; Grote, "History of Greece," 1, ch. 20.

20. Dr. Bushnell, though evidently not aware of this usage, has seized the connection between the ideas of kindness and righteousness. "Righteousness, translated into a
word of the affections, is love; and love, translated back into a word of the conscience, is righteousness. We associate a more fixed exactness, it may be, and a
stronger thunder of majesty, but there is no repugnance between it and the very love itself of Christ.... Nowhere do we feel such a sense of the righteousness of God as
we do in the dying scene of Christ 'Certainly this was a righteous man' - and we only feel the more powerfully that God is a forgiving God" ("Vicarious Sacrifice").

21. All students of the psychological terms used by Paul are under very great obligations to the Rev. William P. Dickson, D.D., Professor of Divinity in the University of
Glasgow. In his Baird Lecture for 1883, on "Paul's Use of the Terms Flesh and Spirit," he has presented in a most lucid manner the valuable result of Wendt's studies in
this field, in addition to his own investigations. I do not know of any book in which the student will find the results of the later German theories of Paul's psychology so
clearly and compactly set forth and so acutely analyzed. I have drawn freely from his work in all my notes on this subject.

22. On serpent-worship in Egypt see Wilkinson, "Ancient Egyptians," second series, vol. 2.

23. See an interesting article on "The Rhetoric of St. Paul," by Archdeacon Farrar, Expositor, first series, 10, 1 sqq.

24. Paronomasia differs from the play upon words, in that the latter has respect to the meaning of the words, while the former regards only the similarity in sound.

25. See also Bishop Lightfoot in "Contemporary Review," 1878, and 2 Macc., 4:42.

26. Perowne translates the Hebrew actively, when thou judgest.. So Hengstenberg and Alexander. The Vulgate takes it as passive. But even the passive is used in a
middle sense in the New Testament, as Matthew 5:40; 1 Corinthians 6:1, 6; and in the Septuagint this use is frequent, with or without a judicial reference. Genesis
26:21; Judges 21:22; Job 9:3; 13:19; Isaiah 43:26 etc.

27. The rendering adopted is objected to on the ground that the verb is not used in this sense in the middle voice. But the middle is sometimes used in the active sense,
and may have been preferred here because Paul speaks of a superiority which the Jews claimed for themselves. The marginal rendering in Rev., "Do we put forward
anything in excuse," maintained by Meyer and Morison, would require an object for the verb, which is not used absolutely. This is shown by the quotations given by
Morison; Thucydides, 3, 68; 4, 87; Sophocles, "Antigone," so. He urges the very lame plea that there is nothing in the nature of the word to render its absolute use an a
priori improbability, and infers such use from that of the kindred proba>llomai. The student should by all means examine his very full discussion in his monograph on this
chapter, which is, literally, a stupendous piece of exegesis.

28. See Morison's long and acute discussion.

29. Not in Revelation 22:11 where, for dikaiwqh>tw let him be justified, the true reading is dikaiosu>nhn poihsa>tw let him do righteousness.

30. So Meyer, Shedd, Beet, De Wette, Alford.

31. It is doubtful whether kalei~n ever means to dispose of. The passages cited by Schaff in Lange, Psalms 1:1; Isaiah 40:26; 45:3 do not appear to be in point. The
calling of the earth in Psalms 1. is rather summoning it as a witness. In the other two passages the phrase is used of calling by name.

32. The reading ecomen we have is defended on the ground that transcribers often substituted the long for the short o; and also that if the reading were ecwmen that
form would have been retained; which may be the case, though kaucw>meqa (ver. 2) proves nothing, since it may mean either we rejoice or let us rejoice.

33. See Cremer's Lexicon under prosagwgh>, and compare Liddell and Scott.

34. Meyer, however, denies the New Testament use of uJpe>r in the local sense.

35. Meyer's observations are forcible; that while Paul sometimes exchanges uJpe>r for, peri> concerning, he never uses ajnti> instead of it; that with uJpe>r as well as
with peri> he does not invariably use the genitive of the person, but sometimes the genitive of the thing (as aJmartiw~n sins), in which case it would be impossible to
explain by instead of (Romans 8:3; 1 Corinthians 15:3).

36. See President Dwight's note in the American Meyer. His article in the "New Englander," 1867, I have not seen.

37. wJsei> is found in [Aleph], A, B, C. It does not occur elsewhere in Paul. Patristic testimony is in favor of wJv.

38. It is becoming increasingly manifest how necessary is a thorough acquaintance with the language of the Septuagint to a clear understanding of Paul's writings, and
indeed of New-Testament Greek in general. The want of an adequate apparatus in this branch of study constantly makes itself felt by the critical student of the New
Testament. The recent death of Edwin Hatch, of Oxford, who was engaged upon a new Concordance to the Septuagint, is a serious loss to New-Testament
scholarship. The student may profitably consult that scholar's "Essays in Biblical Greek" (1889). See also two interesting articles by Archdeacon Farrar, "Expositor,"
first series, i., 15, 104; and, with special reference to Paul's use of psychological terms, Professor Dickson's "Paul's Use of the Terms Flesh and Spirit."

39. For other explanations, see Schaff's Lange on this passage.

40. I hold that, in this chapter, Paul is describing the condition, not of the regenerate man struggling for sanctification, but of the unregenerate. Those who maintain the
opposite view explain I of the regenerate personality, and give now - no more the temporal sense. "It was once my true self, it is no more my true self which works the
will of sin." Dr. Dixon says: "Hardly any recent exegete of mark, except Philippi and Delitzsch, lends countenance to the view that Paul is depicting the experiences of
the believer under grace in conflict with sin."

41. So those who refer the section to the regenerate.

42. See his full discussion of this passage in "St. Paul's Use of the Terms Flesh and Spirit," p. 322 sqq.

43. The discussion cannot be entered upon here. It is scarcely fair to test Paul's phraseology by the distinctions of modern psychology; nor, assuming his familiarity with
these, is it to(c)
 Copyright      be2005-2009,
                   expected, asInfobase
                                has been justly
                                         Mediasaid,  that "he would emphasize them in an earnest prayer for his converts, poured out from a full heart."
                                                 Corp.                                                                                                       The assumption
                                                                                                                                                          Page     235 / 632of
a trichotomy results in a chaos of exegesis, aiming at the accurate definition of the three parts. Professor Riddle, in Schaff's Lange, has some sensible remarks on this
subject. He finds little beside the single passage in Thessalonians to support the trichotomic view, and concludes that the distinction, if real, "is not of such importance as
has been thought, and cannot be made the basis of the startling propositions which human speculation has deduced from it." He claims that the prevailing tone of
42. See his full discussion of this passage in "St. Paul's Use of the Terms Flesh and Spirit," p. 322 sqq.

43. The discussion cannot be entered upon here. It is scarcely fair to test Paul's phraseology by the distinctions of modern psychology; nor, assuming his familiarity with
these, is it to be expected, as has been justly said, that "he would emphasize them in an earnest prayer for his converts, poured out from a full heart." The assumption of
a trichotomy results in a chaos of exegesis, aiming at the accurate definition of the three parts. Professor Riddle, in Schaff's Lange, has some sensible remarks on this
subject. He finds little beside the single passage in Thessalonians to support the trichotomic view, and concludes that the distinction, if real, "is not of such importance as
has been thought, and cannot be made the basis of the startling propositions which human speculation has deduced from it." He claims that the prevailing tone of
scripture implies a twofold rather than a threefold division. This view is also held and expounded by Professor Dickson.

44. Professor Dickson, however, maintains that the Holy Spirit as "the source and vehicle of life" is meant. He urges the deviation from strict parallelism of structure
which would require dead to be offset by living instead of the abstract life.

45. So Morison on Mark 14:36 of its use by Christ in Gethsemane, as personating both Jew and Gentile in Himself.

46. This is the simple, common-sense meaning. The attempt to attach to it the sense of preelection, to make it include the divine decree, has grown out of dogmatic
considerations in the interest of a rigid predestinarianism. The scope of this work does not admit a discussion of the infinitesimal hair-splitting which has been applied to
the passage, and which is as profitless as it is unsatisfactory.

47. So Alford, De Wette, Jowett. The objections are based mainly on the supposed logical correlation of the sentences; on which it seems superfluous to insist in a
rhetorical outburst like this. Meyer's arrangement is adopted by Rev. and Dwight; Lange and Schaff and Riddle hold to the A.V.

48. Meyer says: Not absolutely coinciding with things present in the usual sense, though this is linguistically possible, but never in the New Testament. He renders: What
is in the act of having set in, and cites Galatians 1:4 where, however, commentators differ. The Vulgate favors Meyer, rendering instantia.

49. The American Committee of Revision justly take exception to the variation in the rendering of pneu~ma a[gion Holy Spirit, Ghost, by the English Revisers.
Throughout Matthew, Mark, and Luke they use Ghost, with Spirit in margin, as also throughout Acts and Romans. In John, Spirit throughout, except in John 20:22 for
no apparent reason In 1 Corinthians, both; in 2 Corinthians Ghost throughout; in Ephesians, Spirit. In 1 Thessalonians, both. In Timothy, Titus, 1st and 2nd Peter,
Ghost; in Jude, Spirit. See my article on "The Revised New Testament, Presbytorian Review, October, 1881 and some severe strictures in the same direction by
Professor Dickson, "St. Paul's Use of the Terms Flesh and Spirit," p. 240.

50. Some make the words "I could wish - from Christ," parenthetical, and suppose Paul to refer to his own attitude toward Christ before his conversion, by way of
illustrating the sad spiritual condition of his countrymen, and thus accounting for his sorrow of heart. Others retain the same sense without the parenthesis. The word
may also mean "I prayed" (2 Corinthians 13:7; James 5:16). In classical Greek, though not in the New Testament, it has the meaning "vow." Lange renders "I made a
vow," saying that he probably made some fearful pledge when he received authority to persecute the Christians The student will find the various interpretations fully
discussed in Morison's monograph on Romans 9 and 10, and in Schaff's Lange.

51. I incline to the doxological view, but the long and intricate discussion cannot be gone into here. For the doxological view the student may consult Meyer's note,
Professor Ezra Abbot, "Journal of the American Society of Biblical Literature and Exegesis," 1881 (also "Critical Essays"), and Beet's "Commentary on Romans" Also
G. Vance Smith, "Expositor," first series ix., 397, to which are appended answers by Archdeacon Farrar and W. Sanday On the other side, President Dwight's note in
the American Meyer. He refers in this to his own article in the same number of the "Journal of Biblical Literature" in which Professor Abbot's article appears. See, also,
Farrar in "Expositor" as above, p. 217, and Godet on Romans.

52. See an article on "The Potter and the Clay," by Dean Plumptre, "Expositor," first series, iv., 469.

53. It is not easy to draw the distinction between this and certain other words for vocal utterances. The earlier distinction seems to have been that fqo>ggov was used
as distinguished from the voice (fwnh>) as a physical power. Hence fqo>ggov would describe the manifold quality of the voice. So Thucydides, vii., 71. "In the
Athenian army one might hear lamentation shouting, cries of victory or defeat, and all the various sounds which a great host in great danger would be compelled to utter
(fqe>ggesqai)" Thus it is sound from the stand-point of the hearer rather than of the speaker or singer. Plato distinguishes fqo>ggoi as swift or slow, sharp or flat, etc.
("Timaeus," 80). It is used of musical sounds.

54. Yet see Homer, "Iliad." 1. 3, 4.' The wrath of Achilles "hurled to Hades many valiant souls yuca of heroes and made the men themselves (autou) a prey to dogs and
all birds." Here the individuality of the man is apparently identified with the body. The soul is a vain shadow. Compare "Odyssey." 24. 14. "There dwell the souls
(yucai>), images of the dead (eidwla kamo>ntwn)." Also, "Odyssey," xi., 476. "Hades, where dwell the senseless dead (nekroi> ajfra>deev) images of departed
mortals."

55. It is, however, occasionally used in the Septuagint to translate other words: for instance, ish man, Leviticus 17:9; chai life, Job 38:39 (A.V., appetite), Psalms 63:1;
Lebh heart, 2 Kings 6:11; 1 Chronicles 12:38; 15:29; Psalms 68:20; Proverbs 6:21 etc.; meth a dead body, Ezekiel 44:25. In Numbers 9:6, nephesh of a dead body;
P'ne look (A.V. state), Proverbs 27:23; ruach spirit, Genesis 41:8; Exodus 35:21.

56. So Hitzig. Delitzsch inclines to his view, and Perowne thinks the Davidic authorship very doubtful. Meyer says, positively, "not David." So Foy.

57. The student will find the subject fully discussed by Bishop Lightfoot, "Commentary on Colossians," p 323; Ellicott on Galatians 4:4; Ephesians 1:23 Eadie and
Alford on Ephesians 1:23. See, also, an article by John Macpherson. "Expositor," second series, 4. 462.

58. For the numerous attempts to make the two figures represent different thoughts, see Lange on the passage.

59. See Dr. Samuel Cox's charming little monograph on the "Book of Ruth." It may be found serially in the "Expositor," first series, vol. 2.

60. Thayer ("Lexicon"), Knowledge, regarded by itself; wisdom, exhibited in action. Lightfoot, Knowledge is simply intuitive, wisdom is ratiocinative also. Knowledge
applies chiefly to the apprehension of truths. Wisdom superadds the power of reasoning about them.

61. "Doctrine of Sin."

62. Cheyne, on Isaiah 6:9, 10 which should be compared with this passage, says that the phrase "hardening of the heart" is only twice applied to individuals in books of
the Old Testament; namely, to Pharaoh, and to Sihon, King of Heshbon (Deuteronomy 2:30). Jews never have this phrase applied to them, but only the Jewish nation,
or sections of it, as Isaiah 6:9, 10; 29:10. "The Prophecies of Isaiah" Compare Isaiah 63:17.

 Copyright
63.        (c) 2005-2009,
    Godet compares         Infobase
                   the parable of the Media Corp.treasure hid in the field.
                                      man finding                                                                                                       Page 236 / 632

64. Compare John 6:44.
62. Cheyne, on Isaiah 6:9, 10 which should be compared with this passage, says that the phrase "hardening of the heart" is only twice applied to individuals in books of
the Old Testament; namely, to Pharaoh, and to Sihon, King of Heshbon (Deuteronomy 2:30). Jews never have this phrase applied to them, but only the Jewish nation,
or sections of it, as Isaiah 6:9, 10; 29:10. "The Prophecies of Isaiah" Compare Isaiah 63:17.

63. Godet compares the parable of the man finding treasure hid in the field.

64. Compare John 6:44.

65. There are strong authorities for both the masculine and the neuter sense. For the neuter are Fritzsche, Meyer, De Wette, Philippi, Calvin, Shedd, Rev. For the
masculine, Alford, Riddle, Moule, Farrar, Godet. The main argument in favor of the masculine is that tapeinov is never used as neuter in the New Testament; but the
word occurs only eight times in all, and only three times in Paul, and in classical Greek is often used of things, as places, rivers, clothing, etc.; and similar instances occur
in the Septuagint. See Ecclesiastes 10:6; Ezekiel 17:24. Alford's argument is too fine-spun, though ingenious. I incline to the neuter, mostly on the ground of the natural
antithesis between high things (uJyhla) and low things. On the verb, T. K. Cheyne ("Expositor," second series, 6, 469), argues for the meaning accustom yourselves to
or familiarize yourselves with, on the basis of Hebrew Usage. He cites Delitzsch's two Hebrew translations of the Epistle, in the earlier of which he renders familiarize
yourselves, and in the later, make friends with, in both cases evidently regarding the adjective as masculine.

66. Godet's explanation, preoccupation with good, as an antidote to evil thoughts and projects, is fanciful.

67. The Essenes were one of the three religious parties which divided Judaism at the time of Christ's coming, the Pharisees and Sadducees being the two others. They
formed a separate community, having all things in common. They were celibate and ascetic, living chiefly on vegetables, and supplying all their wants by their own labor.
They were the strictest Sabbatarians, even restraining the necessities of the body on the Sabbath-day. They had a tendency to sun-worship, and addressed prayers to
the sun at daybreak. They denied the resurrection of the body, but believed in the immortality of the soul. See Bishop Lightfoot's essay in his "Commentary on
Colossians and Philemon.

68. See the whole question admirably summed up in Dwight's note on the passage in the Amerioau Meyer.

69. See Professor E. A. Freeman's "Historical Geography of Europe."

70. A collection of ecclesiastical prescripts in eight books, containing doctrinal, liturgical, and moral instructions, and dating from the third, or possibly from the close of
the second, century.

71. See Schaff's "Apostolic Church," and Bingham's "Christian Antiquities."

72. See Northcote and Brownlow: "Roma Sotterranea."

73. See Farrar, "Expositor," first series, 9. 212.

74. The student should read Bishop Lightfoot's note on Caesar's household in his "Commentary on Philippians," p. 169. He claims that the Philippian epistle is the
earliest of the Epistles of the Captivity, that the members of Caesar's household who sent greetings to the Philippian Church (Philippians 4:22) were converts before
Paul's arrival in Rome, and were known to the Philippian Christians, and that therefore these persons are to be looked for in the list at the close of the Roman Epistle. In
the Inscriptions in the columbaria, or dove cot tombs, one of which, exhumed in 1764 was especially devoted to freedmen or slaves of the imperial household and
which is assigned to about the time of Nero, are found most of the names recorded in this list. The names, indeed, do not, in any case perhaps, represent the actual
persons alluded to in the epistle, but they establish the presumption that members of the imperial household are included in these salutations, and go to show that the
names and allusions in the Roman epistle are in keeping with the circumstances of the metropolis in Paul's day. Thus they furnish an answer to the attacks on the
genuineness of the last two chapters, and to the view which detaches the salutations from the main epistle.

75. See the discussion in Meyer's textual note at the beginning of ch. 16, and Farrar's "Paul," 2, 170. Also Lightfoot's article "Romans," in Smith's "Dictionary of the
Bible," and supplement by Professor Ezra Abbot.

76. Every classical student will recall the magnificent description of the transmission of the fire-signal announcing the fall of Troy, in the "Agamemnon of Aeschylus, 272
sqq.

77. On this very complicated and difficult subject the student may profitably consult Weiss, "Introduction to the New Testament;" Schaff, "History of the Apostolic
Church;" Meyer's Introduction and note on this passage; and Godet's note on the same.

78. So Meyer, Stanley, Westcott and Hort. The interrogative is maintained by De Wette, Alford Ellicott, Edwards Godet. As to the interrogative particle, these latter
refer to 1 Corinthians 10:22. and 2 Corinthians 3:2 as parallel, and urge that the mh introduces a new form of interrogation respecting a new individual - Paul.

79. Others regard the four as separate predicates of Christ.

80. There is a pleasant discussion of the word in Vaughan's "Hours with the Mystics," ch. 3.

81. So Ellicott, Brown, Meyer, Thayer, De Wette Alford, and American Rev. Edwards holds by the A.V. Godet, "adapting spiritual teachings to spiritual men."

82. See the able article by John Massie, "A New Testament Antithesis," "Expositor." first series, vol. 12.

83. See Treuch, "Synonyms," p. 262.

84. Dean Howson's statement, in his "Metaphors of St Paul," p. 24, is careless and open to misapprehension.

85. Others follow the A.V., and refer to temple; but, as Ellicott remarks, such a connection would simply be a reiteration of ver. 16, and would hint at a plurality of
temples. Rev. puts and such are ye in margin, and this is the explanation of Ellicott, Meyer, Brown, Alford, De Wette. Godot refers to both words, holy temple.
Edwards follows A.V.

86. See an article on "The Irony of St. Paul," by John Massie, "Expositor," second series, 8, 92.

87. See a lively description in Plautus'"Bacchides," Act 3, Sc. 3.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 237 / 632
88. A very sensible discussion of this passage is given by Dr. Samuel Cox, in his article, "That Wicked Person," "Expositor," first series, 3, 355.

89. So Westcott and Hort, and Tischendorf
86. See an article on "The Irony of St. Paul," by John Massie, "Expositor," second series, 8, 92.

87. See a lively description in Plautus'"Bacchides," Act 3, Sc. 3.

88. A very sensible discussion of this passage is given by Dr. Samuel Cox, in his article, "That Wicked Person," "Expositor," first series, 3, 355.

89. So Westcott and Hort, and Tischendorf

90. So Ellicott, Edwards, Brown, Alford, Godet, Rev., in margin.

91. In James 5:4 the reading is ajfusterhme>nov kept back for ajpesterhme>nov robbed or despoiled.

92. See Wetstein and Kypke.

93. On the whole question, see Schaff, "History of the Apostolic Church," p. 448 sqq, "History of the Christian Church," 2, 363 sqq. On marriage in Greek and Roman
society, Dollinger, "The Gentile and the Jew," 2, 234, 253 sqq., 315 sqq., 339. Lecky, "History of European Morals," 1, 245, 278.

94. See also Schaff, "History of the Christian Church," 1, 293.

95. So Edwards, Ellicott, Meyer, De Wette, Bengel, Alford. Godet, on the contrary, explains, "if thou mayest be made free, make use of the possibility." His argument
is certainly forcible. Both Stanley and Alford present excellent summaries of the discussion, and Edwards has some good remarks on ver 22.

96. So Rev, Westcott and Hort, Tischendorf, Brown, Meyer, Ellicott, Stanley Godet prefers the other.

97. The student should read here the opening chapter of the seventh book of Plato's "Republic".

98. Rev. follows the A.V So Meyer, Alford, De Wette, Ellicott, Tischendorf; and it is true, as Ellicott observes, that this gives a clearer and sharper antithesis than the
other; but MS. authority is clearly in favor of the other reading So Edwards, following the text of Westcott and Hort, and Tregelles.

99. On the subject of Paul's view of celibacy, see Stanley's "Commentary of Corinthians," p. 117 sqq.

100. The student should carefully study Cremer's article ginw>skw in the "Biblico Theological Lexicon of New Testament Greek."

101. A capital description of this process may be found in a lively book by henry P. Leland, "Americans in Rome".

102. Hence Mr. Lecky is mistaken in saying "St. Paul turned aside the precept 'Thou shalt not muzzle,' etc., with the contemptuous question, 'Doth God take care,"'
etc. ("History of European Morals," 2, 178, note).

103. See Stanley's note on ch. 13:7.

104. A most excellent discussion of this passage may be found in Godet.

105. See the description of the stadium at Ephesus in Wood's "Ephesus."

106. See a fine description of the Olympic games, on which the others were modeled, in J. Addington Symonds "Studies of the Greek Poets," 1. ch. 11.

107. See the question discussed by Conybeare and Howson, ch. 20.

108. Edwards, Meyer, Alford, Stanley, adopt the reference to the tradition. Ellicott is very doubtful: and Godet thinks it incredible that "the most spiritual of the apostles
should hold and teach the Church such puerilities."

109. See Farrar's "Paul," i., 557 sq., and Gibbon's description of the Grove of Daphne at Antioch, ch. 23.

110. Edwards misunderstands this passage.

111. Acts 17:18 is uttered by Greeks in their own sense of the word.

112. On the subject of Satan and Demoniac Powers, the student may consult Dorner's "Christliche Glaubenslehre," 85, 86.

113. See an account of such a festival in Livy, v., 13.

114. Compare Virgil, "Aeneid," ii., 764; viii., 279.

115. See a very interesting article on "The Table of Demons," by Edwin Johnson: "Expositor," second series, viii., 241.

116. A full discussion of this difficult passage is impossible here. The varieties of interpretation are innumerable and wearisome, and many of them fanciful. A good
summary may be found in Stanley's Commentary, and an interesting article, maintaining Stanley's explanation of "the angels" in the "Expositor's Note-Book," by Rev.
Samuel Cox., D.D., p. 402. See, also, Meyer and Godet.

117. I prefer this objective sense to the subjective meaning, the inborn sense and perception of what is seemly. Of course, such subjective sense is assumed; but, as
Edwards remarks, "No sentiment of men would be adduced by the apostle unless it were grounded on an objective difference in the constitution of things."

118. See Stanley's "Christian Institutions," ch. 3.

119. See the whole admirably summed up by Godet.

120. See Lightfoot, "On a Fresh Revision of the New Testament."
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 238 / 632
121. The literature of the subject is voluminous. Good summaries may be found in Stanley, "Commentary on Corinthians," p. 244 sqq.; Schaff, "History of the Christian
Church," i., ch. 4. See, also, E. H. Plumptre, article "Gift of Tongues," in Smith's "Dictionary of the Bible;" Farrar, "Life and Work of St. Paul," i., 96 sqq. Tyerman's
119. See the whole admirably summed up by Godet.

120. See Lightfoot, "On a Fresh Revision of the New Testament."

121. The literature of the subject is voluminous. Good summaries may be found in Stanley, "Commentary on Corinthians," p. 244 sqq.; Schaff, "History of the Christian
Church," i., ch. 4. See, also, E. H. Plumptre, article "Gift of Tongues," in Smith's "Dictionary of the Bible;" Farrar, "Life and Work of St. Paul," i., 96 sqq. Tyerman's
"Life of Wesley;" Mrs. Oliphant's "Life of Edward Irving;" Schaff, "History of the Apostolic Church;" Gloag, "Commentary on Acts." A list of the principal German
authorities is given by Schaff, "History of the Christian Church," i., ch. 4. See Peyrat, "Histoire des Pasteurs;" Gibelin, "Troubles de Cevennes;" Cocquerel, "Eglises de
Desert;" Fisher "Beginnings of Christianity;" Hippolyte Blanc "De l'Inspiration des Camisards," article "Camisards," Encyclopaedia Britannica; article "Zungenreden."
Herzog's "Theologische Real-Encyklopadie." See also Godet and Edwards on first Corinthians.

122. A number of parallels may be found in Wetstein.

123. Edwards, very strangely, explains "two or three at a time." As Godet pertinently says. "Certainly Paul would never have approved of the simultaneous utterance of
several discourses, the one hindering the effect of the other."

124. There is force in Edwards' remark that in the new arrangement it is difficult to account for the implied permission to women in ch. 11:5.

125. Edwards' distinction between the word and the Gospel itself is overstrained, lo>gov being constantly used specifically for the gospel doctrine.

126. See two thorough articles, "St. Paul an Ectroma," by E. Huxtable, "Expositor," second series, iii., 268, 364.

127. Aesculapius.

128. Meyer, Alford, Ellicott, Edwards, Heinrici, De Wette, Neander, Stanley, Schaff.

129. So Godet, whose defense, however, is very feeble.

130. I am indebted to Wendt for the substance of this note.

131. The view of Calvin, followed by Heinrici and Edwards, that the apostle is contrasting the present state from birth to death with the post-resurrection state, cannot
be maintained.

132. Dante believes in the resurrection of the fleshly body which is buried.

133. See Newman Smyth, "Old Faiths in New Light." p. 358; and a beautiful article by the Rev. J. Oswald Dykes, "The Identity of the Lord Jesus after His
Resurrection," "Expositor," first series, iii., 161.

134. See the admirable discussion of the passage by Godet.

135. Edwards and Godet explain the present tense as indicating the daily victory of the resurrection-life in believers, which destroys the power of sin and of the law.
This is true as a fact; for the believer is morally risen with Christ, walks in newness of life, and hath everlasting life (Romans 6:4-14; Ephesians 2:5-7; Colossians 3:1-5.
But the whole drift of Paul's thought is toward the final victory over death.

136. One of the best popular expositions of this chapter is the Reverend Samuel Cox's little book, "The Resurrection." R. D. Dickinson, London.

137. See an article by Dean Plumptre, "St. Paul as a Man of Business," "Expositor," first series, i., 259.

138. Field, "Otium Norvicense," renders, the Lord is come.

139. See Farrar's "Paul," ii., ch. xxxiii., and Stanley's Introduction to the Epistle.

140. See, further, on Colossians 2:15. G. C. Finlay, in an article on "St. Paul's Use of qriambeu>w" ("Expositor," first series, x., 403), tries to show that the expression
is cast in the figure of the Bacchic festival, and not of the Roman triumph. He thinks that the military reference is not borne out by the use of the verb in Plutarch,
Appian, and Herodian, and seems to imply that Paul was ignorant of the Roman triumph. At least he says: "When Paul wrote to the Corinthians he had not yet seen
Rome."

141. See Cicero, "Verres," ii., 5, 30; Plutarch, "Marius," 12; Livy, xxvi., 13.

142. Meyer's remark, that Paul is fond of varying the prepositions in designating the same relation, must not be pressed too far. A study of the passages which he cites
in illustration, Romans 3:30; 5:10, 15:2, Galatians 2:16; Philemon 1:5 will, I think, show a difference in the force of the prepositions. That the nicer distinctions between
the prepositions were measurably obliterated in later Greek, is, of course, true (see Winer, N.T. Grammar, sec. xlvii., Moulton's eighth edition); but Ellicott's remark
(note on Galatians 1:1) nevertheless remains true, that "there are few points more characteristic of the apostle's style than his varied but accurate use of prepositions,
especially of two or more in the same or in immediately contiguous clauses." See Romans 11:36Ephesians 4:6; Colossians 3:16. And Winer: "It is an especial peculiarity
of Paul's style to use different prepositions in reference to one noun, that by means of these prepositions collectively the idea may be defined on every side." I am
inclined, therefore, to hold the distinction between the prepositions here as implying the transient nature of the glory which attached to the law, and its permanency as
attached to the Gospel. The law which passes away was through glory as a temporary medium; the Gospel which remains abides in glory.

143. See the exegesis of Exodus 34:29-35 by Professor Charles A. Briggs, "Presbyterian Review," i., p. 565.

144. The student will be interested in Stanley's Summary of the images of the preceding section. "Commentary," p. 405.

145. Why has the Rev. rendered "the earthly house of our tabernacle?" It is true that the article is often properly rendered by the possessive pronoun, so that tou~
skh>nouv might be translated our tabernacle; but hJmw~n our clearly belongs with house, and the article may therefore very properly bear its ordinary sense of the.
This of A.V. is unnecessary.

146. It should
 Copyright  (c)be noted that the
                2005-2009,       Septuagint
                              Infobase Mediaoften renders the Hebrew tent by oi+kov dwelling. Similarly the Hebrew to dwell is frequently translated by kaataskhnou~n.
                                               Corp.                                                                                                   Page 239 / 632
147. Tablet, a philosophical explanation of a table on which human life with its dangers and temptations is symbolically represented.
145. Why has the Rev. rendered "the earthly house of our tabernacle?" It is true that the article is often properly rendered by the possessive pronoun, so that tou~
skh>nouv might be translated our tabernacle; but hJmw~n our clearly belongs with house, and the article may therefore very properly bear its ordinary sense of the.
This of A.V. is unnecessary.

146. It should be noted that the Septuagint often renders the Hebrew tent by oi+kov dwelling. Similarly the Hebrew to dwell is frequently translated by kaataskhnou~n.

147. Tablet, a philosophical explanation of a table on which human life with its dangers and temptations is symbolically represented.

148. Meyer insists on connecting not to be repented of with salvation, arguing that, if it belonged to repentance, it would immediately follow it. It is a sufficient answer
to this to say that repentance unto salvation may be taken as a single conception. Heinrici justly observes that this explanation gives to ajmetame>lhton only a rhetorical
force, and destroys the parallelism of the antithesis of salvation and death. Meyer is followed by Beet, Plumptre, and Alford. Stanley does not commit himself; but his
citation of Romans 11:29 in support of Meyer's view, is quite beside the mark.

149. See an article by James E. Denison, "Expositor," second series, iii., 154.

150. See Dean Plumptre's article, "St. Paul as a Man of Business," "Expositor," first series, i., 265.

151. Some read ajnoroth~ta manly vigor.

152. See Bishop Lightfoot's essay, "Paul and Seneca," in his "Commentary on Philippians," where he has collected a number of similar instances.

153. Mr. Hatch ("Essays in Biblical Greek") thinks that this special meaning underlies the use of the words in the Sermon on the Mount.

154. See Mrs. Jameson's "Sacred and Legendary Art," vol. 1.; and Northcote and Brownlow's "Roma Sotteranea." A summary is given by Farrar.

155. Perhaps no portion of the New Testament furnishes a better illustration of the need of revision than the A.V. of this and the succeeding chapters. It is not too much
to say that in that version, much of the matter is unintelligible to the average English reader. With the best version it requires the commentator's aid.

156. Stanley is entirely wrong in saying that the word is used exclusively for seal or affection, and that the idea of jealousy does not enter into it. See Numbers 5:14;
Genesis 37:11; Acts 7:9.

157. See Edersheim's "Life and Times of Jesus," ii., Appendix 13.

158. See Lewin's note, vol. ii., 29, where a table of Paul's voyages up to the time of writing this epistle is given.

159. Stauro>v cross is originally an upright stake or pale. Herodotus uses it of the piles of a foundation, and Thucydides of the stakes or palisades of a dock. Sko>loy
for stauro>v occurs in Celsus.

160. See Farrar's "Paul," i., excursus 10.; Stanley's "Commentary," p. 547 sqq.: Lightfoot, "Commentary on Galatians," additional note on ch. 4:14. Dr. John Brown, in
"Horae Sabsecivae," presents the ophthalmic theory very attractively.

161. See the interesting note of Ginsburg, "Coheleth," on this passage.

162. Farrar and Lewin, with Stanley and Plumptre, are exceptions. See Lewin's elaborate note on ch. 12:14; Meyer, "Introduction to Second Corinthians;" Godet,
"Introduction to First Corinthians."

163. Lightfoot on Philippians 3:1 renders farewell, but says that the word contains an exhortation to rejoice. On Philippians 4:4 he again combines the two meanings,
and says, "it is neither farewell alone nor rejoice alone." Thayer, in his lexicon, ignores farewell.

164. A collection of ecclesiastical prescripts in eight books, in which three independent works are combined. They contain doctrinal. liturgical, and moral instructions.
The first six books belong to the second century. The seventh is an enlargement of the "Teaching of the Twelve Apostles," adapted to the Eastern Church in the first half
of the fourth century (see Schaff's "Teaching of the Twelve Apostles," Doc. 7.). The Constitutions were never recognized by the Western Church, and opinion in the
Eastern Church was divided as to their worth and dignity.

165. See the discussion in Westcott and Hort's Greek Testament, part 2.

166. See Farrar's "Paul," ii., 491.

167. See Meyer on this passage.

168. Mr. Huxtable, in his article on "Paul an Ectroma," "Expositor," second series, 3:273, calls it "an unparalleled barbarism of grammatical inflexion."

169. Paul's use in this epistle of different words for power and its working is an interesting study. He uses all the terms employed in the New Testament, except
bi>a violence.du>namiv, 1:19, 21; 3:7, 16, 20.
du>namai, 3:20; 6:11, 13, 16.ejne>rgeia, 1:19; 3:7; 4:16.
ejnerge>w, 1:11, 20; 2:2; 3:20.ejxousi>a, 1:21; 2:2; 3:10; 6:12.
ijscu>v, 1:19; 6:10.kra>tov, 1:19; 6:10.
krataio>w, 3:16.

170. Though some take it as middle, corrupteth himself.

171. When a bounty was given to soldiers, only one-half was paid at a time, the rest being placed in a savings-bank and managed by a special officer. This, with prize-
money, etc, voluntarily deposited, was paid over to the soldier at his discharge. Deserters or discharged soldiers forfeited their accumulations.

172. See Gibbon's "Decline and Fall," vol. i., ch. 2.; and W T. Arnold's "Roman Provincial Administration."

173. See Lightfoot's "Introduction to the Epistle," and Acts 16.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 240 / 632
174. The whole subject is elaborately discussed in Lightfoot's note. He shows that there is no satisfactory authority for applying the term to either the palace, the
barracks, or the praetorian camp, and cites numerous instances of its application to a body of men, for instance, to a council of war, and especially to the imperial
guard. The reference to the palace is defended by Merivale, "History of the Romans under the Empire," vi., 263.
172. See Gibbon's "Decline and Fall," vol. i., ch. 2.; and W T. Arnold's "Roman Provincial Administration."

173. See Lightfoot's "Introduction to the Epistle," and Acts 16.

174. The whole subject is elaborately discussed in Lightfoot's note. He shows that there is no satisfactory authority for applying the term to either the palace, the
barracks, or the praetorian camp, and cites numerous instances of its application to a body of men, for instance, to a council of war, and especially to the imperial
guard. The reference to the palace is defended by Merivale, "History of the Romans under the Empire," vi., 263.

175. This connection is advocated by Meyer, Eadie, Ellicott, Lightfoot, Winer. It is ably disputed by Dwight (notes on Meyer), who advocates the rendering of A.V.
and Rev. With him agree Alford and Lumby.

176. Tacitus declares that the figure of an ass was consecrated in the Jewish temple, because the Jews in their wanderings in the desert were guided to springs of water
by a herd of wild asses ("History," v, 3). The charge of worshipping an ass was applied by pagans indiscriminately to Jews and Christians. The gruffito may now be
seen in the Kirchnerian Museum at Rome.

177. So Lightfoot.

178. I use form for the sake of the English reader, not as adequately expressing the original.

179. "The diversity of opinion prevailing among interpreters in regard to the meaning of this passage is enough to fill the student with despair, and to afflict him with
intellectual paralysis" (Bruce, "The Humiliation of Christ," p. 11).

180. There is no objection to adding the idea with thanksgiving, as Lightfoot; but his statement that the word has this secondary sense in Isaiah 45:23 which Paul here
adapts, and which is quoted Romans 14:10, 11 needs qualifying, as the Septuagint texts vary, and the word is found only in the Alexandrian, "which is open to the
suspicion of having been conformed to the New Testament" (Toy). The Hebrew is swear. In the Vatican Septuagint, swear by God.

181. See a lively description in Kingsley's "Hypatia," ch 5.

182. On the absurdities of interpretation which certain German critics have drawn from these two names, see Bishop Lightfoot's "Essays on Supernatural Religion," p.
24.

183. See Farrar,. in "The Expositor," first series, x., 24; and "Life of Paul," 2, 435.

184. Targum means translation, and was the name given to a Chaldee version or paraphrase of the Old Testament. After the exile it became customary to read the law
in public with the addition of an oral paraphrase in the Chaldee dialect. Nehemiah 8:8. These were afterward committed to writing. The two oldest are the Targnm of
Onkelos on the law, and that of Jonathan ben Uzziel on the prophets.

185. Lightfoot's explanation of ejxousi>a arbitrary power or tyranny, as contrasted with basilei>a kingdom a well-ordered sovereignty, is not borne out by New-
Testament usage, and is contradicted by Septuagint usage, where basilei>a and ejxousi>a appear, used coordinately of God's dominion. See Daniel 4:31; 7:14. The
word never occurs in the New Testament in the sense of arbitrary authority. It is used collectively of the empire of Satan, Ephesians 2:2; of lawful human magistracy,
Romans 13:1; of heavenly powers, Ephesians 3:10.

186. Followers Of Marcos, in the second half of the second century. A disciple of Valentinus, the author of the most influential of the Gnostic systems. Marcos taught
probably in Asia Minor, and perhaps in Gaul. The characteristics of his teaching were a numerical symbolism, and an elaborate ritual. He sought to attract beautiful and
wealthy women by magical arts. See Schaff, "History of the Christian Church," ii., 480.

187. On the Jewish and Judaeo-Christian speculations concerning the grades of the celestial hierarchy, see Lightfoot's note on this passage.

188. See, however, Meyer's note on the variation of the Septuagint from the Hebrew in this rendering.

189. The explanation which makes all the fullness the subject, all the fullness was pleased to dwell in Him (so Ellicott) is against New-Testament usage.

190. See Lightfoot's note on this passage. p. 323: Ellicott on Galatians 4:4; Ephesians 1:23. Macpherson, "Expositor," second series, iv., 462.

191. The range of discussion opened by these words is too wide to be entered upon here. Paul's declarations elsewhere as to the ultimate fate of evil men and angels,
must certainly be allowed their full weight; yet such passages as this and Ephesians 1:10 seem to point to a larger purpose of God in redemption than is commonly
conceived.

192. Bishop Lightfoot, however, unduly presses unblemished as a sacrificial term, going to show that the figure of a sacrifice undenies the whole passage.

193. Bishop Lightfoot is influenced in his preference for the other sense by his sacrificial figure.

194. Esoteric, inner; that which is profounder and more abstruse, and which is reserved only for the cultivated few who can receive it. Exoteric, outer: that which is
more rudimentary and simple, and adapted to the popular comprehension.

195. In the middle voice when the human agent, the mind, or a faculty of the mind is represented as working (Romans 7:5; Ephesians 3:20; Galatians 5:6 etc.). In the
active voice when God or some evil power works on the man (1 Corinthians 12;6, 11; Galatians 2:8; Ephesians 1:20 etc.).

196. I take this opportunity to correct my own note on James 1:17cometh down.

197. See Henry Drummond, "Natural Law in the Spiritual World," p. 276 sqq.

198. I adopt this explanation of this most difficult passage, which is Ritsch and Sabatier's, followed by Alford, as, on the whole, satisfying most of the conditions of the
exegesis. The great body of modern exegetes interpret principalities and powers as meaning the Satanic hosts. Some explain that Christ, in His final victory on the
cross, forever put away from Himself the Satanic powers which assailed His humanity, and which clung to Him like a robe (so Lightfoot and Ellicott). Others, that
Christ stripped off the armor from these vanquished enemies (so Meyer, Eadie. Maclaren). But on either of these explanations it may fairly be asked what point of
connection with the context is furnished by the ideas of despoiling or of putting away the powers of darkness. How is the fact that Christ triumphed over the infernal
 Copyright
hosts        (c)to2005-2009,
      relevant                Infobase
                   His abrogating        Media
                                  the legal bondCorp.                                                                                                    Page
                                                 in His crucifixion? Our explanation links itself with the fact of Christ's headship of the ranks of angels       241and
                                                                                                                                                            (ver. 10), / 632
                                                                                                                                                                         is
appropriate in view of the heresy of angel-worship, against which a direct warning follows in ver. 18. It also enables us to retain the proper middle sense of
ajpekdusa>menov, and does not compel us to read it here in one way, and in another way in ch. 3:9; and it also enables us to avoid the very awkward change of
exegesis. The great body of modern exegetes interpret principalities and powers as meaning the Satanic hosts. Some explain that Christ, in His final victory on the
cross, forever put away from Himself the Satanic powers which assailed His humanity, and which clung to Him like a robe (so Lightfoot and Ellicott). Others, that
Christ stripped off the armor from these vanquished enemies (so Meyer, Eadie. Maclaren). But on either of these explanations it may fairly be asked what point of
connection with the context is furnished by the ideas of despoiling or of putting away the powers of darkness. How is the fact that Christ triumphed over the infernal
hosts relevant to His abrogating the legal bond in His crucifixion? Our explanation links itself with the fact of Christ's headship of the ranks of angels (ver. 10), and is
appropriate in view of the heresy of angel-worship, against which a direct warning follows in ver. 18. It also enables us to retain the proper middle sense of
ajpekdusa>menov, and does not compel us to read it here in one way, and in another way in ch. 3:9; and it also enables us to avoid the very awkward change of
subject from God to Christ, which Bishop Lightfoot's explanation necessitates. I find my own view confirmed by Mr. G. C. Findlay's article in the "Expositor," first
series, 10, 403. The case is put by him in a singularly lucid manner. Without admitting his conclusion that Paul's metaphor in 2 Corinthians 2:14 was distinctly shaped by
the Bacchic festival, I think he has shown sufficient reason for allowing a wider interpretation of qriambeu>w, as indicated in my note.

199. Which is excluded by Meyer and Dwight.

200. The argument that it is not borne out by New Testament usage is somewhat weakened in the case of an epistle which bristles with novel expressions. There are
seventeen words in this Chapter which occur nowhere else in the New Testament.

201. The passage is beset with difficulties. Bishop Lightfoot gives up the words a{ eJw>raken ejmbateu>wn assuming a corruption of the text, and substituting an
ingenious conjectural reading. His note is deeply interesting. See also Mr. Findlay's article alluded to in note on ver. 15, and Meyer.

202. See the very interesting illustrations from Aristotle in Lightfoot.

203. See Book iv., and Rawlinson's interesting notes.

204. In the Jordan valley, about twelve miles south of the Sea of Galilee, and four miles west of the Jordan. See 1 Chronicles 7:29; Judges 1:27; 1 Samuel 31:10, 12.

205. See Rawlinson's "Herodotus," vol. iv., Essay 3.

206. And too many of which are embodied in modern Hymnals.

207. The Phrygian mother of the gods, known elsewhere as Rhea Her worship in Phrygia was so general that there is scarcely a town on the coins of which she does
not appear. She was known also as the great Mother, Cybebe, Agdistis, Berecyntia, Brimo, the Great Ideaen Mother of the gods. and Dindymene. Her worship was
orgiastic, celebrated with drums, cymbals, horns. and wild dances in the forests and on the mountains, The lion was sacred to her and she was generally represented,
either seated on a throne flanked by lions, or riding in a chariot drawn by lions. See on revellings, 1 Peter 4:3. See Dollinger, "The Gentile and the Jew," i., 102, 176,
374.

208. Bishop Lightfoot discusses the subject, especially the evidence for the Epistle to the Laodicaeans, in an elaborate note. He gives a table containing over a dozen
different attempts to identify the epistle referred to here. He thinks it was the epistle to the Ephesians.

209. The rhetorical figure called chiasmus or cross-reference.

210. Lightfoot thinks the reading may be presbeuth>v though he deems the change unnecessary, since, in the common dialect, the two may have been written
indifferently He cites passages from the Apocrypha in illustration of this interchange to which Thayer ("Lexicon") adds some inscriptions from the theater at Ephesus.

211. See Lecky, "History of European Morals," i., 277, 302; ii., 36, 65, 71. Brace, "Gesta Christi," ch. 5, Dollinger, "The Gentile and the Jew," ii., 259 sqq. Becker,
"Gallus," excursas 3. Farrar's "Paul," 2, 468 sqq.

212. The student should read Archdeacon Farrar's chapter on the use of proper names by Jews, Greeks, and Romans, "Language and Languages," ch. 22.

213. Dean Plumptre thinks that there may be an allusion to business relations between Paul and Philemon: possibly that Philemon or Archippus took the place of Aquila
and Priscilla in the tent-making firm. "St. Paul as a Man of Business," "Expositor," first series, 1 262. This, however, is mere conjecture.

214. Other testimonies may be found collected by Lightfoot, "Commentary on Philemon," Introduction, and Farrar, "Paul," 2, chs. i., 51. See also Dr. Hackett's article
on the epistle in Smith's "Dictionary of the Bible." The letter of Pliny the Younger to Sabinianus, which is often compared with Paul's, is given in full by Farrar, vol. ii.,
excursus 5. Also by Lightfoot, Introduction.

THE ACTS OF THE APOSTLES.
CHAPTER 1

1. The former (to). Lit., the first. Luke refers to his Gospel.

Treatise (lo>gon). Or narrative.

Began (h]rxato). This is interpreted in two ways. Either,

(1),as a simple historical statement equivalent to "all that Jesus did and taught." In favor of this is the fact that the synoptists often record that which is done or said
according to its moment of commencement, thus giving vividness to the account. See Matthew 11:20; 26:22, 37; Mark 6:7; 14:19; Luke 8:38 etc. According to this
explanation the word serves "to recall to the recollection from the Gospel all the several incidents and events, up to the ascension, in which Jesus had appeared as doer
and teacher" (Meyer). Or,

(2),as indicating that the Gospel contains the beginning, and the Acts of the Apostles the continuation, of the doings and teachings of Jesus. "The earthly life of Jesus,
concluded with the ascension, has its fruit and continued efficacy; and his heavenly life, commencing with the ascension, has its manifestation and proof in the acts and
experiences of the apostles and first churches. The history of the Church was under the immediate control of the exalted Redeemer, and may justly be considered as the
continuation in heaven of the work which he had begun on earth" (Baumgarten and Gloag).

While the truth and importance of this statement are admitted, it is objected that such an intention on Luke's part would have been more clearly intimated, and not left to
be inferred from a single doubtful phrase. As regards Luke's intention, I think the first explanation is more likely to be correct. The second, however, states a truth, the
 Copyright (c) 2005-2009, Infobase Media Corp.
value and importance of which cannot be overestimated, and which should be kept in mind constantly in the study of the book of Acts. This is wellPage put by 242
                                                                                                                                                              Bernard/ 632
("Progress of Doctrine in the New Testament," Lect. IV.): "Thus the history which follows is linked to, or (may I not rather say) welded with, the past; and the founding
of the Church in the earth is presented as one continuous work, begun by the Lord in person, and perfected by the same Lord through the ministry of men.... 'The
continuation in heaven of the work which he had begun on earth" (Baumgarten and Gloag).

While the truth and importance of this statement are admitted, it is objected that such an intention on Luke's part would have been more clearly intimated, and not left to
be inferred from a single doubtful phrase. As regards Luke's intention, I think the first explanation is more likely to be correct. The second, however, states a truth, the
value and importance of which cannot be overestimated, and which should be kept in mind constantly in the study of the book of Acts. This is well put by Bernard
("Progress of Doctrine in the New Testament," Lect. IV.): "Thus the history which follows is linked to, or (may I not rather say) welded with, the past; and the founding
of the Church in the earth is presented as one continuous work, begun by the Lord in person, and perfected by the same Lord through the ministry of men.... 'The
former treatise' delivered to us, not all that Jesus did and taught, but 'all that Jesus began to do and teach until the day when he was taken up.' The following writings
appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up."

2. Had given commandment (ejnteila>menov). Special injunctions or charges. Compare Matthew 4:6; Mark 13:34; Hebrews 11:22.

Through the Holy Ghost. Construe with had given commandment: by means of the Holy Spirit, which inspired him. Not, as some interpreters, with whom he had
chosen.

3. Shewed himself (pare>sthsen). This verb is rendered in a variety of ways in the New Testament, as give or furnish, present, provide, assist, commend. The original
meaning is to place beside, and so commend to the attention. Hence, to set before the mind; present, shew.

Infallible proofs (tekmhri>oiv). The word is akin to te>kmar a fixed boundary, goal, end; and hence a fixed or sure sign or token. The Rev. omits infallible, probably,
assuming that a proof implies certainty.

Being seen (ojptano>menov). Only here in New Testament. Rev., appearing.

Forty days (dij hJmerw~n tessera>konta). Lit., "through forty days." Rev., by the space of. The only passage where the interval between the resurrection and the
ascension is given.

4. Being assembled together (sunalizo>menov). From su>n, together, and aJlh>v thronged or crowded. Both the A.V. and Rev. give eating together in margin,
following the derivation from su>n, together, and a[lv salt: eating salt together, and hence generally of association at table.

Commanded (parh>ggeilen). Originally to pass on or transmit; hence, as a military term, of passing a watchword or command; and so generally to command

To wait for (perime>nein). Only here in New Testament.

The promise (ejpaggeli>an). Signifying a free promise, given without solicitation. This is the invariable sense of the word throughout the New Testament, and this and its
kindred and compound words are the only words for promise in the New Testament. 'Upiscne>omai, meaning to promise in response to a request, does not occur;
and oJmologe>w, Matthew 14:7 of Herod promising Salome, really means to acknowledge his obligation for her lascivious performance. See note there.

Not many days hence (ouj metatav hJme>rav). Lit., not after many of these days. Not after many, but after a few.

6. Asked (ejphrw>twn). The imperfect, denoting the repetition and urging of the question.

7. The times - the seasons (cro>nouv kairou). Rev. properly omits the article. The former of these words, time absolutely, without regard to circumstances; the latter,
definite periods, with the idea of fitness.

His own (th|~ ijdi>a|). Stronger than the simple possessive pronoun. The adjective means private, personal. Often used adverbially in the phrase kat' ijdi>an, apart,
privately. See Matthew 17:1; 24:3.

8. Unto me (moi). The best texts read mou, of me; or, as Rev., my witnesses.

Samaria. Formerly they had been commanded not to enter the cities of the Samaritans (Matthew 10:5).

10. Looked steadfastly (ajteni>zontev h=san). See on Luke 4:20.

12. A Sabbath-day's journey (sabba>tou e]con ojdo>n). Lit., having a Sabbath's way. The way conceived as belonging to the mountain; connected with it in reference
to the neighborhood of Jerusalem. A Sabbath-day's journey, according to Jewish tradition, was about three-quarters of a mile. It was the supposed distance between
the camp and the tabernacle in the wilderness (Joshua 3:4.)

13. An upper room (to). With the article, denoting some well-known place of resort. It was the name given to the room directly under the flat roof. Such rooms were
often set apart as halls for meetings. In such an apartment Paul delivered his farewell address at Troas (Acts 20:8), and the body of Dorcas was laid (Acts 9:37). Used
by Luke only.

Abode (h+san katame>nontev). The participle and finite verb, denoting continuance or habitual residence. Hence more correctly, as Rev., "where they were abiding."

14. Continued (h+san proskarterou~ntev). Participle and finite verb as above. The verb is from kartero, strong, stanch, and means originally to persist obstinately in. In
this sense here, and in Romans 12:12; 13:6. Hence to adhere firmly to. So in Mark 3:9"that a small ship should wait on him;" i.e., keep near at hand. The idea of steady
persistence is supplied by the Rev., steadfastly.

With one accord (oJmoqumado). See on agree, Matthew 18:19. 18:19.

In prayer. The best texts omit and supplication.

Mary. Mentioned here for the last time in the New Testament.

15. Of the disciples (tw~n maqhtw~n). The best texts read ajdelfw~n, brethren.

The number of the names together were about, etc. (h+n te o]clov ojnoma>twn ejpi). Much better as Rev., and there was a multitude of persons gathered together,
about, etc. &Oclov, multitude, would not be used of a number about to be stated.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 243 / 632
16. Men and brethren (a]ndrev ajdelfoi). Lit., men, brothers. Brother-men. More dignified and solemn than the simple brethren.

This scripture. The best texts substitute the. See on Mark 12:10.
15. Of the disciples (tw~n maqhtw~n). The best texts read ajdelfw~n, brethren.

The number of the names together were about, etc. (h+n te o]clov ojnoma>twn ejpi). Much better as Rev., and there was a multitude of persons gathered together,
about, etc. &Oclov, multitude, would not be used of a number about to be stated.

16. Men and brethren (a]ndrev ajdelfoi). Lit., men, brothers. Brother-men. More dignified and solemn than the simple brethren.

This scripture. The best texts substitute the. See on Mark 12:10.

The Holy Ghost (to). Lit., The Spirit, the Holy.

Guide. See on lead, Luke 6:39.

17. Numbered (kathriqmhme>nov). Only here in New Testament.

With (su>n). The best texts read ejn, among. So Rev.

Obtained (e]lace). Strictly, "received by lot. " Rev., better, received. Compare Luke 1:9. In classical Greek, of receiving public magistracies.

Part (to). The A.V. does not give the force of the article, the lot which was his. So Rev., "his portion:" lit., lot..

Ministry. See on minister, Matthew 20:26. Compare bishopric, ver. 20.

18. Purchased (ejkth>sato). See on possess, Luke 18:12. Better, as Rev., obtained. Judas did not purchase the field, but the priests did with the money which he
returned to them (Matthew 27:7). The expression means merely that the field was purchased with the money of Judas.

Falling headlong (prhnhmenov). Lit., having become headlong.

He burst asunder (ejla>khse). Only here in New Testament. Lit., to crack, to burst with a noise. So Homer, of the bones cracking beneath a blow ("Iliad," xiii., 616).
Compare Aristophanes, "Clouds," 410.

19. Aceldama. Or, more properly, Akeldamach. The word is Aramaic, the language then spoken in Palestine.

20. Habitation (e]pauliv). Only here in New Testament. The word is used in classical Greek of a place for cattle. So Herodotus (i., 111): "The herdsman took the child
in his arms, and went back the way he had come, till he reached the fold" (e]paulin). Also of a farm-building, a country-house..

Bishopric (ejpiskoph). See on 1 Peter 2:12. Rev., better, office, with overseership in margin. Compare Luke 19:44.

Another (e[terov). And different person. See on Acts 2:4.

21. Went in and went out. An expression for constant intercourse. Compare Deuteronomy 18:19; Psalms 121:8; John 10:9; Acts 9:28.

Among us (ejf' hJma~v). The margin of Rev., over us, i.e., as our head, is a sound rendering, and supported by Matthew 25:21, 23; Luke 9:1. The rendering before, in
the presence of, occurs Matthew 10:18; Luke 21:12.

22. Witness (ma>rtura). One who shall bear testimony: not a spectator, a mistake often made on Hebrews 12:1. Compare Acts 2:32.

23. Barsabas. A patronymic, son of Saba: like Bar Jona, Matthew 16:17.

24. Which knowest the hearts (kardiognw~sta). Only here and Acts 15:8. Lit, heart-knower.

25. That he may take part (labei~n to). Lit., to take the lot. But the best texts read topon, the place. Rev., to take the place.

By transgression fell (pare>bh). See on trespasses, Matthew 6:14. The rendering of the A.V. is explanatory. Rev., better, fell away.

His own place. Compare "the place in this ministry." To, his own, is stronger than the simple possessive pronoun. It is the place which was peculiarly his, as befitting his
awful sin - Gehenna.

26. He was numbered (sugkateyhfi>sqh). Only here in New Testament. See on counteth, Luke 14:28.

CHAPTER 2

1. Was fully come (sumplhrou~sqai). Used by Luke only. See on Luke 9:51. Lit., as Rev., margin, was being fulfilled. The day, according to the Hebrew mode, is
conceived as a measure to be filled up. So long as the day had not yet arrived, the measure was not full. The words denote in process of fulfillment.

Pentecost. Meaning fiftieth; because occurring on the fiftieth day, calculated from the second day of unleavened bread. In the Old Testament it is called the feast of
weeks, and the feast of harvest. Its primary object was to thank God for the blessings of harvest. See Deuteronomy 16:10, 11.

With one accord (oJmoqumado). The best texts substitute oJmou~, together. So Rev.

2. A sound (h=cov). See on Luke 4:37.

Of a rushing mighty wind (ferome>nhv pnoh~v biai>av). Lit., of a mighty wind born along. Pno>h is a blowing, a blast. Only here and Acts 27:25. Rev., as of the
rushing of a mighty wind.

The house. Not merely the room. Compare Acts 1:13.

Copyright
Were sitting.(c)Awaiting
                 2005-2009,   Infobase
                         the hour       Media
                                  of prayer. SeeCorp.
                                                 ver. 15.                                                                                             Page 244 / 632

3. There appeared. See on Luke 22:43.
rushing of a mighty wind.

The house. Not merely the room. Compare Acts 1:13.

Were sitting. Awaiting the hour of prayer. See ver. 15.

3. There appeared. See on Luke 22:43.

Cloven tongues (diamerizo>menai glw~ssai). Many prefer to render tongues distributing themselves, or being distributed among the disciples, instead of referring it to
the cloven appearance of each tongue. Rev., tongues parting asunder.

Like as of fire. Not consisting of fire, but resembling (wJsei).

It sat. Note the singular. One of these luminous appearances sat upon each.

4. Began. Bringing into prominence the first impulse of the act. See on began, Acts 1:1.

With other tongues (eJte>raiv glw>ssaiv). Strictly different, from their native tongues, and also different tongues spoken by the different apostles. See on Matthew 6:24.

Gave (ejdi>ou). A graphic imperfect; kept giving them the language and the appropriate words as the case required from time to time. It would seem that each apostle
was speaking to a group, or to individuals. The general address to the multitude followed from the lips of Peter.

Utterance (ajpofqe>ggesqai). Used only by Luke and in the Acts. Lit., to utter. A peculiar word, and purposely chosen to denote the clear, loud utterance under the
miraculous impulse. It is used by later Greek writers of the utterances of oracles or seers. So in the Septuagint, of prophesying. See 1 Chronicles 25:1; Deuteronomy
32:2; Zechariah 10:2; Ezekiel 13:19.

5. Dwelling (katoikou~ntev). Denoting an abiding; but here it must be taken in a wide sense, since among these are mentioned those whose permanent residence was in
Mesopotamia, etc. See ver. 9.

Devout. See on Luke 2:25.

6. When this was noised abroad (genome>nhv dethv). Wrong. Lit., And this sound having taken place. Rev., correctly, when this sound was heard. The sound of the
rushing wind.

Were confounded (sunecu>qh). Lit., was poured together; so that confound (Latin, confundere) is the most literal rendering possible. Used only by Luke and in the
Acts. Compare Acts 19:32; 21:31.

Heard (h]kouon). Imperfect, were hearing.

Language (diale>ktw|). Rather, dialect; since the foreigners present spoke, not only different languages, but different dialects of the same language. The Phrygians and
Pamphylians, for instance, both spoke Greek, but in different idioms; the Parthians, Medes, and Elamites all spoke Persian, but in different provincial forms.

7. Amazed and marvelled (ejxi>stanto kaimazon). The former word denotes the first overwhelming surprise. The verb is literally to put out of place; hence, out of one's
senses. Compare Mark 3:21: "He is beside himself." The latter word, marvelled, denotes the continuing wonder; meaning to regard with amazement, and with a
suggestion of beginning to speculate on the matter.

Galilaeans. Not regarded as a sect, for the name was not given to Christians until afterward; but with reference to their nationality. They used a peculiar dialect, which
distinguished them from the inhabitants of Judaea. Compare Mark 14:70. They were blamed for neglecting the study of their language, and charged with errors in
grammar and ridiculous mispronunciations.

9. Parthians, Medes, and Elamites. Representing portions of the Persian empire.

Judaea. The dialect of Galilee being different from that of Judaea.

Asia. Not the Asiatic continent nor Asia Minor. In the time of the apostles the term was commonly understood of the proconsular province of Asia, principally of the
kingdom of Pergamus left by Attalus III. to the Romans, and including Lydia, Mysia, Caria, and at times parts of Phrygia. The name Asia Minor did not come into use
until the fourth century of our era.

10. Egypt. Where the Jews were numerous. Two-fifths of the population of Alexandria were said to have been Jews.

Cyrene. In Libya, west of Egypt.

Strangers (ejpidhmou~ntev). See on 1 Peter 1:1. Rev., rightly, sojourners.

11. Arabians. Whose country bordered on Judaea, and must have contained many Jews.

Speak (lalou>ntwn). Rev., rightly, gives the force of the participle, speaking.

Wonderful works (megalei~a). See on majesty, 2 Peter 1:16. From me>gav, great. Rev., mighty works. Used by Luke only.

12. Were in doubt (dihpo>roun). Used by Luke only. See on Luke 9:7. Better, as Rev., perplexed.

13. Others (e[teroi). Of a different class. The first who commented on the wonder did so curiously, but with no prejudice. Those who now spoke did so in a hostile
spirit. See on ver. 4.

Mocking (diacleua>zontev; so the best texts). From cleu>h, a joke. Only here in New Testament.

New wine (gleu>kouv).
Copyright             Lit.,Infobase
          (c) 2005-2009,    "sweet wine."
                                    Media OfCorp.
                                             course intoxicating.                                                                                    Page 245 / 632
14. Standing up (staqei). See on Luke 18:11; 19:9.
spirit. See on ver. 4.

Mocking (diacleua>zontev; so the best texts). From cleu>h, a joke. Only here in New Testament.

New wine (gleu>kouv). Lit., "sweet wine." Of course intoxicating.

14. Standing up (staqei). See on Luke 18:11; 19:9.

Said (ajpefqe>gxato). See on ver. 4 Better, rev., spake forth. "This most solemn, earnest, yet sober speech" (Bengel).

Hearken (ejnwti>sasqe). Only here in New Testament. From ejn, in; and ou+v, the ear. Rev., give ear.

Words (rJh>mata). See on Luke 1:37.

15. Third hour. Nine in the morning: the hour of morning prayer. Compare 1 Thessalonians 5:7.

17. All flesh. Without distinction of age, sex, or condition.

Visions (oJra>seiv). Waking visions.

Dream dreams (ejnu>pnia ejnupniasqh>sontai). The best texts read ejnupni>oiv, with dreams. The verb occurs only here and Jude 1:8. The reference is to visions in
sleep.

19. I will shew (dw>sw). Lit., I will give.

Wonders (te>rata). Or portents. See on Matthew 11:20.

Signs. See on Matthew 11:20.

20. That great and notable day of the Lord come. The Rev. heightens the emphasis by following the Greek order, the day of the Lord, that great and notable day.
Notable (ejpifanh~) only here in New Testament. The kindred noun ejpifa>neia, appearing (compare our word Epiphany), is often used of the second coming of the
Lord. See 1 Timothy 6:14; 2 Timothy 4:1; Titus 2:13.

22. Approved (ajpodedeigme>non). The verb means to point out or shew forth. Shewn to be that which he claimed to be.

Miracles (duna>mesi). Better, Rev., mighty works. Lit., powers. See on Matthew 11:20.

23. Being delivered (e]kdoton). An adjective: given forth, betrayed.

Ye have taken. The best texts omit.

Wicked hands. The best texts read by the hand of lawless men.

Crucified (prosph>zantev). Only here in New Testament. The verb simply means to affix to or on anything. The idea of the cross is left to be supplied.

Have slain (ajnei>lete). See on Luke 23:32. Rev., rendering the aorist more closely, did slay.

24. Pains (wjdi~nav). The meaning is disputed. Some claim that Peter followed the Septuagint mistranslation of Psalms 18:5 where the Hebrew word for snares is
rendered by the word used here, pains; and that, therefore, it should be rendered snares of death; the figure being that of escape from the snare of a huntsman. Others
suppose that death is represented in travail, the birth-pangs ceasing with the delivery; i.e., the resurrection. This seems to be far-fetched, though it is true that in classical
Greek the word is used commonly of birth-throes. It is better, perhaps, on the whole, to take the expression in the sense of the A.V., and to make the pains of death
stand for death generally.

25. I foresaw (prowrw>mhn). Not to see beforehand, but to see before one's self, as in Psalms 16:8.

I should not be moved (mh). Or be shaken. Generally so rendered in the New Testament. See Matthew 11:7; 24:29; Hebrews 12:26 etc.

26. Rejoiced (hJgallia>sato). Rev., was glad. See on 1 Peter 1:6.

Shall rest (kataskhnw>sei). See on nests, Matthew 8:20. Better, as Rev., dwell. Lit., dwell in a tent or tabernacle. Rendered lodge, Matthew 8:32; Mark 4:32; Luke
8:19. It is a beautiful metaphor. My flesh shall encamp on hope; pitch its tent there to rest through the night of death, until the morning of resurrection.

In hope (ejp' ejlpi>si). Lit., on hope: resting on the hope of resurrection; his body being poetically conceived as hoping.

27. Leave (ejgkatalei>yeiv). Lit., leave behind.

Suffer (dw>seiv). Lit., give.

29. Let me speak (ejxo). Lit., it is permitted me. Rev., I may. It is allowable for him to speak, because the facts are notorious.

Freely (metaav). Lit., with freedom. The latter word from pa~n, all, and rJh~siv, speech; speaking everything, and therefore without reserve.

The patriarch (patria>rcou). From a]rcw, to begin, and patria>, a pedigree. Applied to David as the father of the royal family from which the Messiah sprang. It is used
in the New Testament of Abraham (Hebrews 7:4), and of the sons of Jacob (Acts 7:8).

He is dead and buried (ejteleu>thse kaifh). Aorists, denoting what occurred at a definite past time. Rev., rightly, he both died and was buried.

His sepulchre
Copyright  (c)is2005-2009,
                 with us. Or among  us Media
                             Infobase  (ejn hJmi~n).
                                              Corp. On Mount Zion, where most of the Jewish kings were interred in the same tomb.                          Page 246 / 632
30. According to the flesh, he would raise up Christ. The best texts omit. Render as Rev., he would set one upon his throne.
in the New Testament of Abraham (Hebrews 7:4), and of the sons of Jacob (Acts 7:8).

He is dead and buried (ejteleu>thse kaifh). Aorists, denoting what occurred at a definite past time. Rev., rightly, he both died and was buried.

His sepulchre is with us. Or among us (ejn hJmi~n). On Mount Zion, where most of the Jewish kings were interred in the same tomb.

30. According to the flesh, he would raise up Christ. The best texts omit. Render as Rev., he would set one upon his throne.

34. Is not ascended (ouj ajne>bh). Aorist, did not ascend.

35. Thy footstool. A.V. omits of thy feet.

36. Assuredly (ajsfalw~v). From aj, not, and sfa>llw, to cause to fall. Hence, firmly, steadfastly.

37. They were pricked (katenu>ghsan). Only here in New Testament. The word does not occur in profane Greek. It is found in the Septuagint, as Genesis 34:7 of the
grief of the sons of Jacob at the dishonor of Dinah. See, also, Psalms 109. (Sept. 108) 16: "broken in heart." The kindred noun kata>nuxiv occurs Romans 11:8 in the
sense of slumber (Rev., stupor). Compare Isaiah 29:10. See, also, Psalms 60 (Sept. 59) 3: oi+non katanu>xewv, the wine of astonishment (Rev., wine of staggering).
The radical idea of the word is given in the simple verb nu>ssw, to prick with a sharp point. So Homer, of the puncture of a spear; of horses dinting the earth with their
hoofs, etc. Here, therefore, of the sharp, painful emotion, the sting produced by Peter's words. Cicero, speaking of the oratory of Pericles, says that his speech left
stings in the minds of his hearers ("De Oratore," iii., 34.

38. Repent. See on Matthew 3:2.

In the name (ejpimati). Lit., upon the name. See on Matthew 28:19.

Remission. See on Luke 3:3; James 5:15.

39. Afar off (eijv makra). Lit., unto a long way. Referring probably to the Gentiles, who are described by this phrase both in the Old and New Testaments. See
Zechariah 6:15; Ephesians 2:11-13. Peter knew the fact that the Gentiles were to be received into the Church, but not the mode. He expected they would become
Christians through the medium of the Jewish religion. It was already revealed in the Old Testament that they should be received, and Christ himself had commanded the
apostles to preach to all nations.

Shall call (proskale>shtai). Rev. gives the force of pro>v, to: "shall call unto him."

40. Other (eJte>roiv). And various.

Did he testify (diemartu>reto). The preposition dia> gives the force of solemnly, earnestly.

Save yourselves (sw>qhte). More strictly, be ye saved.

Untoward (skolia~v). Lit., crooked. Toward in earlier English meant docile, apt. The opposite is froward (fromward). So Shakespeare:

"'Tis a good hearing when children are toward,

But a harsh hearing when women are froward."

Taming of the Shrew, v., 2.

"Spoken like a toward prince."

3 Henry VI., ii., 2.

Untoward, therefore, meant intractable, perverse. So Shakespeare:

"What means this scorn, thou most untoward knave?"

K. John, i., 1.

"And if she be froward,

Then hast thou taught Horensio to be untoward."

Taming of the Shrew, iv., 5.

Compare Deuteronomy 32:5.

42. Continued steadfastly. See on Acts 1:14.

Doctrine (didach|~). Better, teaching.

Fellowship (koinwni>a|). From koino>v, common. A relation between individuals which involves a common interest and a mutual, active participation in that interest
and in each other. The word answers to the Latin communio, from communis, common. Hence, sometimes rendered communion, as 1 Corinthians 10:16; 9 Corinthians
13:14. Fellowship is the most common rendering. Thus Philippians 1:5: "your fellowship in the gospel," signifying co-operation in the widest sense; participation in
sympathy, suffering, and labor. Compare 1 John 1:3, 6, 7. Occasionally it is used to express the particular form which the spirit of fellowship assumes; as in Romans
15:26; Hebrews 13:16 where it signifies the giving of alms, but always with an emphasis upon the principle of Christian fellowship which underlies the gift.

Breaking (kla>sei). Used by Luke only, and only in the phrase breaking of bread. The kindred verb kla>zw or kla>w, to break, occurs often, but, like the noun, only of
breaking bread.
 Copyright      Hence usedInfobase
           (c) 2005-2009,   to designate the celebration
                                     Media   Corp.       of the Lord's Supper.                                                                 Page 247 / 632
Prayers (proseucai~v). Always of prayer to God. Compare on deh>seiv, prayers, Luke 5:33; and besought, Luke 8:38.
15:26; Hebrews 13:16 where it signifies the giving of alms, but always with an emphasis upon the principle of Christian fellowship which underlies the gift.

Breaking (kla>sei). Used by Luke only, and only in the phrase breaking of bread. The kindred verb kla>zw or kla>w, to break, occurs often, but, like the noun, only of
breaking bread. Hence used to designate the celebration of the Lord's Supper.

Prayers (proseucai~v). Always of prayer to God. Compare on deh>seiv, prayers, Luke 5:33; and besought, Luke 8:38.

43. Fear (fo>bov). Not terror, but reverential awe: as Mark 4:41; Luke 7:16; 1 Peter 1:17 etc.

44. Common (koina). Compare fellowship, ver. 42.

45. Possessions (kth>mata). Landed property.

Goods (uJpa>rxeiv). Possessions in general; movables.

46. With one accord (oJmoqumado). See on Matthew 18:19.

From house to house (kat' oi+kon). Better, as Rev., at home, contrasted with in the temple. Compare Philemon 1:2; Colossians 4:15; 1 Corinthians 16:19.

Did eat their meat (metela>mbanon trofh~v). Rev., take their food. Partake would be better, giving the force of meta>, with. Note the imperfect: "continued to
partake."

Singleness (ajfelo>thti). Only here in New Testament. Derived from aj, not, and felleu>v, stony ground. Hence of something simple or plain.

47. Added (proseti>qei). Imperfect: kept adding.

Such as should be saved (tounouv). Lit., as Rev., those that were being saved. The rendering of the A.V. would require the verb to be in the future, whereas it is the
present participle. Compare 1 Corinthians 1:18. Salvation is a thing of the present, as well as of the past and future. The verb is used in all these senses in the New
Testament. Thus, we were saved (not are, as A.V.), Romans 8:24; shall or shalt be saved, Romans 10:9, 13; ye are being saved, 1 Corinthians 15:2. "Godliness,
righteousness, is life, is salvation. And it is hardly necessary to say that the divorce of morality and religion must be fostered and encouraged by failing to note this, and
so laying the whole stress either on the past or on the future - on the first call, or on the final change. It is, therefore, important that the idea of salvation as a rescue from
sin, through the knowledge of God in Christ, and therefore a progressive condition, a present state, should not be obscured, and we can but regret such a translation as
Acts 2:47'The Lord added to the church daily such as should be saved,' where the Greek implies a different idea" (Lightfoot, "on a Fresh Revision of the New
Testament").

To the church. See on Matthew 16:18.

CHAPTER 3

1. Went up (ajne>bainon). The imperfect: were going up. So Rev., ascending the terraces, on the highest of which the temple stood.

Ninth hour. The time of the evening sacrifice; or, as the words of prayer indicate, half an hour later, for the prayer which accompanied the offering of incense.

2. That was (uJpa>rcwn). Lit., being. See on James 2:15.

Was carried (ejbasta>zeto). Imperfect: "was being carried as they were going up (ver. 1)

They laid (ejti>qoun). Imperfect: "they were wont to lay."

4. Fastening his eyes (ajteni>sav). See on Luke 4:20; and compare Acts 1:10.

Look (ble>yon). Attentively. See on Matthew 7:3.

6. Silver and gold (ajrgu>rion kaion). Properly, silver and gold money. See on 1 Peter 1:18.

7. He took (pia>sav). The verb means originally to press or squeeze; and hence implies taking hold with a firm grasp.

Feet (ba>seiv). A peculiar, technical word, used by Luke only, and described by Galen as the part of the foot lying beneath the leg, upon which the leg directly rests, as
distinguished from the tarso, the flat of the foot between the toes and heel, and pedi>on, the part next the toes.

Ankle-bones (sfura>). Only here in New Testament. Also technical. Some of the best texts read sfudra>, but the meaning is the same.

Received strength (ejsterew>qhsan). Used by Luke only. Compare "the churches were established (Acts 16:5), and the kindred noun stere>wma, steadfastness
(Colossians 2:5). In medical language applied to the bones in particular.

8. Leaping up (ejxallo>menov). Strictly, leaping forth. Only here in New Testament. Used in medical language of the sudden starting of a bone from the socket, of
starting from sleep, or of the sudden bound of the pulse.

Walked (periepa>tei). The imperfect. Correctly, as Rev., began to walk; or, perhaps, continued walking about, testing his newly acquired power.

The medical notes of the case are, that the disease was congenital, had lasted over forty years (Acts 4:22), and the progressive steps of the recovery - leaped up,
stood, walked.

10. They knew (ejpegi`>nwskon). Or recognized. Rev., took knowledge.

Wonder (qa>mbouv). Used by Luke only. See on Luke 4:36.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 248 / 632
Amazement (ejksta>sewv). See on Mark 5:42; and compare Luke 5:26.

11. The lame man which was healed. The best texts omit. Render as he held.
10. They knew (ejpegi`>nwskon). Or recognized. Rev., took knowledge.

Wonder (qa>mbouv). Used by Luke only. See on Luke 4:36.

Amazement (ejksta>sewv). See on Mark 5:42; and compare Luke 5:26.

11. The lame man which was healed. The best texts omit. Render as he held.

Held (kratou~ntov). Held them firmly, took fast hold. The verb from kra>tov, strength.

Greatly wondering (e]kqamboi). Wondering out of measure (ejk). Compare wonder. (ver. 10).

12. He answered. The question expressed in the people's explanations of surprise.

Men of Israel. Lit., men, Israelites. An honorable and conciliatory form of address. The term Israelite gradually gave place to that of Jew; but Israel was the sacred
name for the Jews, as the nation of the theocracy, the people under God's covenant, and hence was for the Jew his especial badge and title of honor. "To be
descendants of Abraham, this honor they must share with the Ishmaelites; of Abraham and Isaac, with the Edomites; but none except themselves were the seed of
Jacob, such as in this name of Israelite they were declared to be. Nor was this all, but more gloriously still, their descent was herein traced up to him, not as he was
Jacob, but as he was Israel, who, as a prince, had power with God and with men, and had prevailed" (Trench, "Synonyms"). So Paul, in enumerating to the Philippians
his claims to have confidence in the flesh, says he was "of the stock of Israel." It is said that the modern Jews in the East still delight in this title.

Our own (ijdi>a|). See on Acts 1:7.

13. His son (pai~da). Rightly, servant, as Rev. See on Luke 1:54. The A.V. renders, in Matthew 12:18servant, quoting from Isaiah 42:1; but elsewhere, where applied
to Jesus, son or child, which Rev. in every case has changed to servant. The word is continually used, like the Latin puer, in the sense of servant, and in the Septuagint
as the servant of God. See 2 Samuel 7:5, 8, 19, 20, 21, 25, 26. Compare Luke 1:69. The term servant of Jehovah, or servant of the Lord, is applied in the Old
Testament

(1)to a worshipper of God, Nehemiah 1:10; Daniel 6:21; so to Abraham, Psalms 105:6, 42; to Joshua, Joshua 24:29; to Job, Job 1:8.

(2)To a minister or ambassador of God called to any service, Isaiah 49:6; of Nebuchadnezzar, Jeremiah 27:6; of the prophets, Amos 3:7; of Moses, Deuteronomy
34:5.

(3)Peculiarly of the Messiah, Isaiah 42:1; 52:13; as God's chosen servant for accomplishing the work of redemption. "Unless we render servant in the passages where
the phrase pai~v Qeou~occurs in the New Testament, there will be no allusion throughout it all to that group of prophecies which designate the Messiah as the servant
of Jehovah, who learned obedience by the things which he suffered" (Trench, "On the Authorized Version of the New Testament").

When he. He is ejkei>vou the pronoun of more definite and emphatic reference, the latter, Pilate, "in order to make the contrast felt between what Pilate judged and
what they did." This is further emphasized in the next verse.

14. Desired (h|jth>sasqe). Or demanded. See on Luke 11:9.

A murderer (a]ndra fone>a). Lit., a man who was a murderer.

To be granted (carisqh~nai) By way of favor (ca>riv).

15. The Prince of life (ajrchgo). The Greek brings out by the position of these words what Bengel calls "the magnificent antithesis " between a murderer and the Prince
of life. "Ye demanded a murderer, but the Prince of life ye killed." This is the only place where the phrase occurs. 'Archgo>v, though sometimes rendered prince,
means, primarily, beginning, and thence originator, author. Better here as Rev., in margin, author, and so by Rev. at Hebrews 2:10; 12:2.

16. Through faith (ejpistei) Note the article: the faith which we had; not the cripple's faith, which was not demanded as a condition of his cure. Through faith (ejpi>) is
rather on account of, or on the basis of. Rev., by. Compare Acts 2:38; and see on Matthew 28:19.

Made strong (ejstere>wse). See on ver. 7.

Ye see (qewrei~te). See on Luke 10:18.

Perfect soundness (oJloklhri>an). Only here in New Testament. From o[lov, entire, and klh~rov, a lot. Denoting, therefore, the condition of one who has his entire
allotment.

19. Be converted (ejpistre>yate). Not a good rendering, because the verb is in the active voice. Better as Rev., turn again. See on Luke 22:32.

Blotted out (ejxaleifqh~nai) Forgiveness of sins under the figure of the erasure of hand-writing. The word is used thus in Psalms 51 (Sept. 1.), 1; Isaiah 43:25. Also at
Colossians 2:14. In classical Greek the verb is opposed to ejggra>fein, to enter a name. So Aristophanes: "They do things not to be born, entering (ejggra>fontev)
some of us, and others, erasing (ejxalei>fontev) up and down, twice or thrice" ("Peace," 1180). More especially with reference to an item in an account.

When (o[pwv a]n). Wrong. Render in order that, or that (so there may come), as Rev.

Times (kairoi). Better, seasons. See on Acts 1:7.

Of refreshing (ajnayu>xewv). Only here in New Testament. The word means cooling, or reviving with fresh air. Compare the kindred verb, to wax cold, Matthew
24:12 and see note.

Presence (prosw>pou). Lit., the face.

20. Which before was preached (tonon). But the best texts read prokeceirisme>non, appointed. Compare Acts 22:14. Used by Luke only, Acts 22:14; 26:16. The
verb originally means to take in hand.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 249 / 632
21. Of restitution (ajpokatasta>sewv). Only here in New Testament. The kindred verb, to restore, occurs Matthew 17:11; Acts 1:6 etc. As a technical medical term, it
denotes complete restoration of health; the restoring to its place of a dislocated joint, etc.
Presence (prosw>pou). Lit., the face.

20. Which before was preached (tonon). But the best texts read prokeceirisme>non, appointed. Compare Acts 22:14. Used by Luke only, Acts 22:14; 26:16. The
verb originally means to take in hand.

21. Of restitution (ajpokatasta>sewv). Only here in New Testament. The kindred verb, to restore, occurs Matthew 17:11; Acts 1:6 etc. As a technical medical term, it
denotes complete restoration of health; the restoring to its place of a dislocated joint, etc.

Since the world began (ajp' aijw~nov). The American Revisers insist on from of old.

23. Shall be destroyed (ejxoloqreuqh>setai). Only here in New Testament. Rev., "utterly destroyed," giving the force of ejx out.

25. Covenant (diaqh>khv). See on Matthew 26:28.

Made (die>qeto). The Rev. gives covenanted in margin. The noun covenant is derived from the verb diati>qnmi, originally to distribute or arrange. Hence to arrange or
settle mutually; to make a covenant with.

26. His Son Jesus. The best texts omit Jesus. Render servant for son, and see on ver. 13.

CHAPTER 4

1. Captain of the temple. It was the duty of the Levites to keep guard at the gates of the temple, in order to prevent the unclean from entering. To them the duties of the
temple police were entrusted, under the command of an official known in the New Testament as "the captain of the temple," but in Jewish writings chiefly as "the man of
the temple mount." Josephus speaks of him as a person of such consequence as to be sent, along with the high-priest, prisoner to Rome.

Came upon (ejpe>sthsan). Or stood by them, suddenly. Compare Luke 24:4; Acts 22:20; 23:11. Of dreams or visions, to appear to.

2. Being grieved (diaponou>menoi). Only here and Acts 16:18. The Rev. renders the force of dia> by "sore troubled;" vexed through and through.

The resurrection. The Sadducees denied both the resurrection and a future state. "In the Gospels the Pharisees are represented as the great opponents of Christ; in the
Acts it is the Sadducees who are the most violent opponents of the apostles. The reason of this seems to be, that in the Gospels Jesus Christ came in direct collision
with the Pharisees, by unmasking their hypocrisies and endangering their influence among the people; whereas the apostles, in testifying to the resurrection of Christ,
opposed the creed of the Sadducees. Perhaps, also, in attacking the apostles, who taught the resurrection of that Jesus whom the Pharisees had persecuted and
crucified, the Sadducees aimed an indirect blow at the favorite dogma of their rival sect" (Gloag, "Commentary on Acts").

3. In hold (eijv th>rhsin). A somewhat antiquated rendering. Better, as Rev., in ward. See on 1 Peter 1:4.

4. The number was about five thousand. Translate ejgenh>qh as Rev., came to be; indicating the addition to the original number of the many that believed.

7. What power - what name. Lit., what sort of power; what kind of name.

Have ye done. The ye closes the sentence in the Greek with a contemptuous emphasis: you people.

12. Salvation (hJ swthri>a). Note the article: the salvation; the Messianic deliverance.

13. Boldness. See on freely, Acts 2:29.

Perceived (katalabo>menoi). The word, meaning originally to seize upon or lay hold of, occurs frequently in the New Testament in different phases of this original
sense. Thus, to apprehend or grasp, Ephesians 3:18; Philippians 3:12, 13; Romans 9:30: of seizure by a demon, Mark 9:18: of something coming upon or overtaking,
John 12:35; 1 Thessalonians 5:4: of comprehending, grasping mentally, as here, Acts 10:34; 25:25.

Unlearned (ajgra>mmatoi). Or, very literally, unlettered. With special reference to Rabbinic culture, the absence of which was conspicuous in Peter's address.

Ignorant (ijdiw~tai). Originally, one in a private station, as opposed to one in office or in public affairs. Therefore one without professional knowledge, a layman;
thence, generally, ignorant, ill-informed; sometimes plebeian, common. In the absence of certainty it is as well to retain the meaning given by the A.V., perhaps with a
slight emphasis on the want of professional knowledge. Compare 1 Corinthians 14:16, 23, 24; 2 Corinthians 11:6.

Took knowledge (ejpegi>nwskon). Or recognized. See on Acts 3:10.

15. Conferred (sune>balon). See on pondered, Luke 2:19.

17. It spread (dianemhqh|~). Only here in New Testament. Lit., be distributed. In 2 Timothy 2:17"their word will eat as canker," is, literally, will have distribution or
spreading (nomh). Bengel, however, goes too far when he represents the members of the council as speaking in the figure of a canker. "They regard the whole as a
canker."

18. To speak (fqe>ggesqai). See on 2 Peter 2:16.

21. Punish (kola>swntai). Originally, to curtail or dock; to prune as trees: thence to check, keep in bounds, punish.

24. Lord (de>spota). See on 2 Peter 2:1.

25. Servant (paido>v). See on Acts 3:13.

Rage (ejfru>axan). Only here in New Testament. Originally, to neigh or snort like a horse. Of men, to give one's self haughty airs, and to act and speak insolently. Philo
describes a proud man as "walking on tiptoe, and bridling (fruatto>menov), with neck erect like a horse."

27. Didst anoint (e]crisav). See on Christ, Matthew 1:1.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 250 / 632
28. Thy hand. Thy disposing power.
describes a proud man as "walking on tiptoe, and bridling (fruatto>menov), with neck erect like a horse."

27. Didst anoint (e]crisav). See on Christ, Matthew 1:1.

28. Thy hand. Thy disposing power.

32. Heart and soul. See on Mark 12:30.

33. Gave (ajpedi>doun). Lit., gave back (ajpo>); as something which they were in duty bound to give.

37. The money (to). The sum of money.

CHAPTER 5

2. Kept back (ejnosfi>sato). Only here, ver. 3, and Titus 2:10 where it is rendered purloining. From no>sfi, aloof, apart. The verb means to set apart for one's self;
hence to appropriate wrongfully.

3. To lie to (yeu>sasqai). Rather, to deceive. The design of Satan was to deceive the Holy Ghost. To lie to would require a different case in the noun, which occurs in
ver. 4, where the same verb is properly rendered lie (unto God). Satan fills the heart to deceive. The result of the attempt is merely to lie.

4. Whiles it remained, was it not thine own (oujcinon soi). A play on the words. Lit., remaining, did it not remain to thee? Rev., very happily, whiles it remained, did it
not remain thine own?

Conceived (e]qou). Lit., put or fixed. Wherefore didst thou fix this deed in thy heart? - i.e, resolve upon it.

5. Gave up the ghost (ejxe>yuxe). Used by Luke only. A rare word, occurring in the Septuagint, and in medical writers. See Ezekiel 21:7"Every spirit shall faint." See,
also, on failing, Luke 21:26.

6. Wound him up (sune>steilan). Better, as Rev., wrapped him round. The verb means to draw together, or draw in; hence used for shortening sail, reducing expenses,
lowering or humbling a person. In 1 Corinthians 7:29 it occurs in the phrase, "the time is short (sunestalme>nov Rev., properly, shortened);" i.e., drawn together,
contracted. In the sense of wrapping up it is found in Aristophanes, of wrapping cloaks or garments about one; also of tucking up the garments about the loins, as a
preparation for service. In the sense of shrouding for burial, it occurs in Euripides ("Troades," 382): "They were not shrouded (sunepesta>lhsan) by the hands of a
wife." In medical language, of bandaging a limb; of the contraction of tumors, and of organs of the body, etc. Some, however, as Meyer, refer the word here to the
pressing together of the dead man's limbs.

8. Answered. "The woman, whose entrance into the assembly of the saints was like a speech" (Bengel).

For so much (tosou>tou). Perhaps pointing to the money still lying at his feet.

9. Ye have agreed together (sunefwnh>qh ujmi~n). The verb is passive. Lit., was it agreed by you. The figure in the word is that of concord of sounds. Your souls
were attuned to each other respecting this deceit. See on music, Luke 15:25.

To tempt (peira>sai). To put it to the proof whether the Holy Spirit, ruling in the apostles, could be deceived. See on ver. 3.

The feet. Graphic. The steps of the young men returning from the burial are heard at the door.

12. Were wrought (ejge>neto). The best texts read ejgi>neto, the imperfect, were being wrought from time to time.

All. The whole body of believers.

13. The rest. Unbelievers, deterred by the fate of Ananias from uniting themselves to the church under false pretenses.

Join himself (kolla~sqai). See on Luke 15:15; 10:11. In all but two instances (Romans 12:9; 1 Corinthians 6:17), the word implies a forced, unnatural, or unexpected
union. Thus Philip would not, without a special command, have "joined himself" to the chariot of the Ethiopian prince (Acts 8:29). Saul's attempt to join himself to the
apostles was regarded by them with suspicion (Acts 9:26); and the fact that certain persons "clave to" Paul in Athens is expressly contrasted with the attitude of the
citizens at large. The sense of an unnatural union comes out clearly in 1 Corinthians 6:16.

14. Were added (proseti>qento). Imperfect: kept being added.

15. Couches (krabba>twn). See on Mark 2:4.

The shadow of Peter passing by. But the proper rendering is, as Peter passed by, his shadow might, etc. 13

18. In the common prison (ejn thrh>sei dhmosi>a|). Incorrect. Th>rhsiv is not used in the sense of prison, but is an abstract term meaning ward or keeping, as in Acts
4:3. There is no article, moreover. Note, too, that another word is used for the prison in the next verse (th~v fulakh~v). Rev., therefore, correctly, in public ward.

19. By night (dia). More correctly, during this night: dia> in the course of. Compare Acts 16:9.

20. Stand. Compare Acts 2:14; and see on Luke 18:11; 19:8.

Of this life. The eternal life which Christ revealed. It is a peculiar use of the phrase, which is commonly employed in contrast with the life to come, as 1 Corinthians
15:19. Compare John 6:63, 68. Not equivalent to these words of life.

21. Early in the morning (uJpo). 'Upo>, beneath, is often used in the sense of just about, or near. &Orqron is from o]rnumi, to cause to arise: the dawn. See on Luke
24:1. Render as Rev., about daybreak.

Taught (ejdi>daskon).
Copyright             Imperfect:
           (c) 2005-2009,        began
                          Infobase     teaching.
                                     Media  Corp.                                                                                                      Page 251 / 632
The council (sune>drion). The Sanhedrim.
21. Early in the morning (uJpo). 'Upo>, beneath, is often used in the sense of just about, or near. &Orqron is from o]rnumi, to cause to arise: the dawn. See on Luke
24:1. Render as Rev., about daybreak.

Taught (ejdi>daskon). Imperfect: began teaching.

The council (sune>drion). The Sanhedrim.

The senate (gerousi>an). From ge>rwn, an old man, like the Latin senatus, from senex, old. Taking on very early an official sense, the notion of age being merged in
that of dignity. Thus in Homer ge>rontev are the chiefs who form the king's council. Compare the Latin patres, fathers, the title used in addressing the Roman senate.
The word in this passage is the name of the Spartan assembly, Gerousia, the assembly of elders, consisting of thirty members, with the two kings. "The well-known
term," as Meyer remarks, "is fittingly transferred from the college of the Greek gerontes to that of the Jewish presbyters." They summoned, not only those elders of the
people who were likewise members of the Sanhedrim, but the whole council (all the senate) of the representatives of the people.

Prison (desmwth>rion). Still another word for prison. Compare vv. 18, 19. Rev., prison-house. The different words emphasize different aspects of confinement.
Th>rhsiv is keeping, as the result of guarding. See on ver. 18. Fulakh> emphasizes the being put under guard, and desmwth>rion the being put in bonds.

22. Officers (uJphre>tai) See on Matthew 5:25.

24. They doubted (dihpo>roun). See on Luke 9:5. Rev., were much perplexed, giving the force of dia>, thoroughly at a loss. Compare Luke 24:4. 14

28. Did not. The best texts omit ouj, not, and the question.

We straitly charged. So Rev. (paraggeli>a| pathggei>lamen). Lit., we charged you with a charge. See on Luke 22:15with desire I have desired.

Intend (bou>lesqe). Or ye want. See on willing, Matthew 1:19.

This man's. The phrase is remarkable as furnishing the first instance of that avoidance of the name of Christ which makes the Talmud, in the very same terms, refer to
him most frequently as Peloni, "so and so."

29. We ought (dei~). Stronger, we must.

To obey (peiqarcei~n). Not often used in the New Testament to express obedience, the most common word being uJpakou>w. Sometimes pei>qw is used. But this
word, in itself, is the only one of the several in use which expresses the conception of obedience exclusively. 'Upakou>ein is to obey as the result of listening to another:
pei>qesqai is to obey as the result of persuasion. This is the special term for the obedience which one owes to authority (ajrch>). It occurs four times in the New
Testament: Acts 5:29, 32; 27:21; Titus 3:1; and in every case, of obedience to established authority, either of God or of magistrates. In Acts 27:21 where it is used of
the ship's officers hearkening to Paul's admonition not to loose from Crete, Paul speaks of his admonition as divinely inspired; compare Acts27:10. In Acts 4:19 Peter
and John say hearken (ajkou>ein). That is a mere listening to or considering the proposition made to them. This is a deliberate course of action.

30. Ye slew (dieceiri>sasqe). Only here and Acts 26:21. To slay with one's own hands.

Tree. See on Luke 23:31.

31. Prince. See on Acts 3:15.

Repentance - remission. See on Matthew 3:2; James 5:15; Luke 3:3.

32. Witnesses. See on Acts 1:22.

Obey. See on ver. 29.

33. They were cut to the heart (diepri>onto). Only here and Acts 7:54. The verb means, originally, to saw asunder. A strong figure for exasperation.

To slay. See on Luke 23:32.

34. The apostles. The best texts substitute toupouv, the men.

A little space (bracu>). Better as Rev., a little while.

36. Joined themselves (prosekollh>qh). The best texts read prosekli>qh, were inclined; i.e., leaned to, or took sides with.

37. Obeyed. Note the word for obeyed (ejpei>qonto), implying the persuasive power of Theudas' boasting. See on ver. 29.

Taxing (ajpografh~v). See on Luke 2:1, 2.

Much people. The best texts omit much.

Were dispersed (dieskorpi>sqhsan). See on Matthew 25:24.

38. Refrain (ajpo>sthte). Lit., stand off.

Of men (ejx ajnqrw>pwn). Out of men, proceeding out of their devices.

It will come to naught (kataluqh>setai). Lit., be loosened down. Used of the dilapidation of the temple (Luke 21:6), and of the dissolution of the body under the figure
of striking a tent (2 Corinthians 5:1). See on Mark 13:2.

39. To fight against God (qeoma>coi). Lit., to be God-fighters.

41. They were
 Copyright  (c) counted  worthy
                2005-2009,       to suffer
                             Infobase      shameCorp.
                                         Media   (kathxiw>qhsan ajtimasqh~nai). This is an instance of what rhetoricians style an oxymoron, from ojxu>v,
                                                                                                                                                    Page sharp,
                                                                                                                                                            252 /and 632
mwro>v, foolish; a pointedly foolish saying, which is witty or impressive through sheer contradiction or paradox, as laborious idleness, sublime indifference. In this case
the apostles are described as dignified by indignity.
of striking a tent (2 Corinthians 5:1). See on Mark 13:2.

39. To fight against God (qeoma>coi). Lit., to be God-fighters.

41. They were counted worthy to suffer shame (kathxiw>qhsan ajtimasqh~nai). This is an instance of what rhetoricians style an oxymoron, from ojxu>v, sharp, and
mwro>v, foolish; a pointedly foolish saying, which is witty or impressive through sheer contradiction or paradox, as laborious idleness, sublime indifference. In this case
the apostles are described as dignified by indignity.

Chapter 6

1. And (de>). Better but, as a contrast is now introduced with the prosperous condition of the Church indicated at the close of the last chapter.

Was multiplied (plhquno>ntwn). Lit., "when the disciples were multiplying;" the present participle indicating something in progress.

A murmuring (goggusmo). See on the kindred word murmerers, Jude 1:16.

Grecians ('Ellhnistw~n). Rev., much better, Grecian Jews, with Hellenists in margin. "Grecians" might easily be understood of Greeks in general. The word Hellenists
denotes Jews, not Greeks, but Jews who spoke Greek. The contact of Jews with Greeks was first effected by the conquests of Alexander. He settled eight thousand
Jews in the Thebais, and the Jews formed a third of the population of his new city of Alexandria. From Egypt they gradually spread along the whole Mediterranean
coast of Africa. They were removed by Seleucus Nicator from Babylonia, by thousands, to Antioch and Seleucia, and under the persecutions of Antiochus Epiphanes
scattered themselves through Asia Minor, Greece, Macedonia, and the Aegean islands. The vast majority of them adopted the Greek language, and forgot the Aramaic
dialect which had been their language since the Captivity. The word is used but twice in the New Testament - here and Acts 9:29 - and, in both cases, of Jews who
had embraced Christianity, but who spoke Greek and used the Septuagint version of the Bible instead of the original Hebrew or the Chaldaic targum or paraphrase.
The word %Ellhn, which is very common in the New Testament, is used in antithesis, either to "Barbarians" or to "Jews." In the former case it means all nations which
spoke the Greek language (see Acts 18:17; Romans 1:14; 1 Corinthians 1:22, 23). In the latter it is equivalent to Gentiles (see Romans 1:16; 2:9; 1 Corinthians 10:32;
Galatians 2:3). Hence, in either case, it is wholly different from Hellenist.

Hebrews. Hebrew is the proper antithesis to Hellenist. A man was 'Ioudai~ov, a Jew, who traced his descent from Jacob, and conformed to the religion of his fathers.
He might speak Greek and be a Hellenist. He was 'Ebrai~ov, a Hebrew, only as he spoke Hebrew and retained Hebrew customs. The distinction between Hebrew
and Hellenist was a distinction within the Jewish nation, and not between it and other nations. Thus Paul calls himself a Hebrew of Hebrews; i.e., a Hebrew and of
Hebrew parents (Philippians 3:5; compare 2 Corinthians 11:22).

Were neglected (pareqewrou~nto). Only here in New Testament. Lit., were overlooked. The imperfect denoting something habitual.

Daily (kaqhmerinh|~). Only here in New Testament.

Ministration (diakoni>a|). Or service. See on minister, Matthew 20:26. The reference is to the distribution of provision.

2. Reason (ajresto>n). Lit., pleasing or agreeable.

Leave (katalei>yantav). Rather forsake or abandon: leave in the lurch.

Serve tables. Superintend the distribution of food.

3. Of good report (marturoume>nouv). Lit., attested, having witness born them.

4. We will give ourselves continually (proskarterh>somen). See on Acts 1:14. Rev., continue steadfastly.

5. Stephen, etc. The names are all Greek. There is no reason to infer from this that they were all Hellenists. It was customary among the Jews to have two names, the
one Hebrew and the other Greek. They were probably partly Hebrews and partly Hellenists.

7. To the faith (th|~ pi>stei). Opinions differ greatly as to whether this is to be taken as meaning faith in Jesus Christ, or faith considered as Christian doctrine - the
Gospel; the faith in the ecclesiastical sense. This passage and Galatians 1:23 are the strong passages in favor of the latter view; but the general usage of the New
Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former
interpretation.

1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ: "the conviction and confidence regarding Jesus Christ as the
only and perfect mediator of the divine grace and of eternal life, through his work of atonement" (Meyer).

2. This interpretation is according to the analogy of such expressions as obedience of Christ (2 Corinthians 10:5), where the meaning is, clearly, obedience to Christ:
obedience of the truth (1 Peter 1:22). Accordingly, faith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the
Spirit, is regarded objectively as a power - the authority which commands submission.

3. This interpretation is according to the analogy of the expression hearing of faith (Galatians 3:2), which is to be rendered, not as equivalent to the reception of the
Gospel, but as the report or message of faith; i.e., which treats of faith, ajkoh, hearing being always used in the New Testament in a passive sense, and often rendered
fame, rumor, report (see Matthew 4:24; 14:1; Mark 1:28; John 12:38; Romans 10:16). Compare, also, obedience of faith (Romans 1:5; 16:26), where faith is to be
taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered
to faith as the authoritative impulse of the new life in Christ.

The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of Christian life (though often regarded objectively as a
spiritual power), and not as Christian doctrine.

8. Did (ejpoi>ei). Imperfect: was working wonders during the progress of the events described in the previous verse.

9. Synagogue. See on Church, Matthew 16:18.

Of the libertines. In Jerusalem, and probably in other large cities, the several synagogues were arranged according to nationalities, and even crafts. Thus we have in this
 Copyright
verse mention(c)of
                 2005-2009,   Infobase
                   the synagogues  of theMedia Corp.Alexandrians, Cilicians, and Asiatics. Libertines is a Latin word (libertini, freedmen), and meansPage
                                          Cyrenians,                                                                                                           253or/their
                                                                                                                                                        here Jews     632
descendants who had been taken as slaves to Rome, and had there received their liberty; and who, in consequence of the decree of Tiberius, about 19 A.D., expelling
them from Rome, had returned in great numbers to Jerusalem. They were likely to be the chief opponents of Stephen, because they supposed that by his preaching,
9. Synagogue. See on Church, Matthew 16:18.

Of the libertines. In Jerusalem, and probably in other large cities, the several synagogues were arranged according to nationalities, and even crafts. Thus we have in this
verse mention of the synagogues of the Cyrenians, Alexandrians, Cilicians, and Asiatics. Libertines is a Latin word (libertini, freedmen), and means here Jews or their
descendants who had been taken as slaves to Rome, and had there received their liberty; and who, in consequence of the decree of Tiberius, about 19 A.D., expelling
them from Rome, had returned in great numbers to Jerusalem. They were likely to be the chief opponents of Stephen, because they supposed that by his preaching,
their religion, for which they had suffered at Rome, was endangered in Jerusalem.

10. They were not able (oujk i]scuon). See on Luke 14:30; 16:3.

11. Suborned (uJpe>balon). Only here in New Testament. The verb originally means to put under, as carpets under one's feet; hence, to put one person in place of
another; to substitute, as another's child for one's own; to employ a secret agent in one's place, and to instigate or secretly instruct him.

12. They stirred up the people (suneki>nhsan to). The verb occurs only here in the New Testament. It implies to stir up as a mass, to move them together (su>n). This
is the first record of the hostility of the people toward the disciples. See Acts 2:47.

Caught (sunh>rpasan). Used by Luke only. Better as Rev., seized. See on Luke 8:29.

14. This Jesus of Nazareth. Contemptuous.

Chapter 7

1. Then said the high-priest. "The glorified countenance of Stephen has caused a pause of surprise and admiration, which the high-priest interrupts by calling upon the
accused for his defense" (Gloag).

2. Brethren. Addressing the audience generally.

Fathers. Addressing the members of the Sanhedrim.

Of glory. Outward, visible glory, as in the shekinah and the pillar of fire.

Appeared (w]fqh). See on Luke 22:43.

5. Inheritance (klhronomi>an). See on 1 Peter 1:4.

Not so much as to set his foot on (oujdev). Lit., not even the stepping of a foot. From the original meaning, a pace or step, which occurs only here in the New
Testament, comes the sense of a step considered as a raised place or seat, and hence a tribune or judgment-seat, which is its meaning in every other passage of the
New Testament.

Possession (kata>scesin). Only here and ver. 45. See on keep, Luke 8:15. It denotes a permanent possession.

8. The covenant of circumcision. There is no article, and it is better omitted in rendering. He gave him a covenant, the peculiar character of which is defined by the next
word - of circumcision; i.e., of which circumcision was the completion and seal.

9. Moved with envy (zhlw>santev). Compare James 4:1; and see on envying, James 3:14.

10. Afflictions (qli>yewn) See on Matthew 13:21.

11. Sustenance (corta>smata). For their cattle: fodder. See on shall be filled, Matthew 5:6.

12. In Egypt (ejn Aijgu>ptw|). But the best texts read eijv Ai]gupton, into Egypt, and construe with sent forth: "he sent forth our fathers into Egypt."

13. Joseph's race. Note the repetition of the name. "A certain sense of patriotic pride is implied in it."

14. Threescore and fifteen. Lit., "in (ejn) threescore and fifteen;" the idiom expressing the sum in which all the individuals were included.

17. When (kaqw). Rev., more correctly, as; the word being not a particle of time, but meaning in proportion as.

18. Another (e[terov). Not merely a successor, but a monarch of a different character.

Knew not. As sixty years had elapsed since Joseph's death, and a new dynasty was coming to the throne, this may be taken literally: did not know his history and
services. Some explain, did not recognize his merits.

19. Dealt subtilely (katasofisa>menov). Only here in New Testament. Lit., to employ cunning against. See on sofo, wise, James 3:13.

So that they cast out (tou~ poiei~n e]kqeta). Lit., make exposed. The verb ejkti>qhmi, to set out, or place outside, is not uncommon in classical Greek for the
exposure of a new-born child. Thus Herodotus, of Cyrus, exposed in infancy: "The herdsman's wife entreated him not to expose (ejkqei~nai) the babe" (1, 112). The
rendering of the A.V., "so that they cast out," is correct, expressing the result, and not Pharaoh's design.

Young children (bre>fh). Incorrect. See on 1 Peter 2:2. Rev., rightly babes.

Live (zwogonei~sqai) Or, be preserved alive. See on Luke 17:33.

20. Time (kairw|~). Better, season or juncture. "Sad, seasonable" (Bengel). See on Acts 1:7.

Exceeding air (ajstei~ov tw|~ qew|~). Lit., fair unto God: a Hebrew superlative. Compare Jonah 3:3: great unto God; A.V., exceeding great. Genesis 10:9 of Nimrod:
aCopyright
  mighty hunter  before the Lord.
           (c) 2005-2009,         2 Corinthians
                             Infobase Media Corp.10:4: mighty unto God; i.e., in God's sight. 'Astei~ov, fair (only here and Hebrews 11:23), is from a]stu, a town, and
                                                                                                                                                     Page 254 / 632
means originally town-bred; hence refined, elegant, comely. The word is used in the Septuagint of Moses (Exodus 2:2), and rendered goodly. The Jewish traditions
extol Moses' beauty. Josephus says that those who met him, as he was carried along the streets, forgot their business and stood still to gaze at him.
20. Time (kairw|~). Better, season or juncture. "Sad, seasonable" (Bengel). See on Acts 1:7.

Exceeding air (ajstei~ov tw|~ qew|~). Lit., fair unto God: a Hebrew superlative. Compare Jonah 3:3: great unto God; A.V., exceeding great. Genesis 10:9 of Nimrod:
a mighty hunter before the Lord. 2 Corinthians 10:4: mighty unto God; i.e., in God's sight. 'Astei~ov, fair (only here and Hebrews 11:23), is from a]stu, a town, and
means originally town-bred; hence refined, elegant, comely. The word is used in the Septuagint of Moses (Exodus 2:2), and rendered goodly. The Jewish traditions
extol Moses' beauty. Josephus says that those who met him, as he was carried along the streets, forgot their business and stood still to gaze at him.

21. Took up (ajnei>leto). Used among Greek writers of taking up exposed children; also of owning new-born children. So Aristophanes: "I exposed (the child) and
some other woman, having taken it, adopted (anei>leto) it" ("Clouds," 531). There is no reason why the meaning should be limited to took him up from the water (as
Gloag).

23. It came into his heart (ajne>bh ejpian). Lit., "it arose into his heart." "There may be something in the depth of the soul which afterward emerges and ascends from
that sea into the heart as into an island" (Bengel). The expression is imitated from the Hebrew, and occurs in the Septuagint: "The ark shall not come to mind;" lit., go up
into the heart (Jeremiah 3:16). See, also, Jeremiah 32:35; Isaiah 65:17.

24. Defended (hjmu>nato). Only here in New Testament. The word means originally to ward off from one's self, with a collateral notion of requital or revenge.

25. Understood (sunie>nai) See on understanding, Mark 12:33.

26. Appeared (w]fqh). With the suggestion of a sudden appearance as in a vision; possibly with the underlying notion of a messenger of God. See on Luke 22:43.

Would have set them at one (sunh>lasen aujtounhn). Lit., drove them together to peace; urged them.

31. The sight (to). Always in the New Testament of a vision. See on Matthew 17:9.

To behold (katanoh~sai). See on Matthew 7:3. Compare Luke 12:24, 27.

32. Trembled (e]ntromov geno>menov). Lit., having become trembling; having fallen into a tremor.

34. I have seen, I have seen (ijdw). Lit., having seen I saw. A Hebraism. See Exodus 3:7 (Sept.). Compare Judges 1:28: utterly drive them out; lit., removing did not
utterly remove. Judges 4:9: going I will go; i.e., I will surely go. Genesis 37:8: reigning shalt thou reign; i.e., shalt thou indeed reign. So Rev. here, "I have surely seen."

35. Deliverer (lutrwth,n). Strictly, a ransomer or redeemer. Only here in New Testament, See on ransom, Matthew 20:28; and redeemed, 1 Peter 1:18.

By the hand (ejn ceiri) The best texts read su>n ceiri, "with the hand;" i.e., in association with the protecting and helping power of the angel.

38. Lively. Better, living, as Rev. Compare 1 Peter 2:4, 5.

39. Turned back in their hearts. Not desiring to go back, but longing for the idolatries of Egypt.

40. Shall go before us. As symbols to be born before them on the march. Compare Nehemiah 9:18.

41. They made a calf (ejmoscopoi>hsan). Only here in New Testament, and not in Septuagint. Bengel says, "A very notorious crime is denoted by an extraordinary
and newly-coined word." This was in imitation of the Egyptian bull-worship. Several of these animals were worshipped at different places in Egypt. Apis was
worshipped at Memphis. Herodotus says: "Now this Apis, or Epaphus, is the calf of a cow which is never afterward able to bear young. The Egyptians say that fire
comes down from heaven upon the cow, which thereupon conceives Apis. The calf which is so called has the following marks: He is black, with a square spot of white
upon his forehead, and on his back the figure of an eagle. The hairs in his tail are double, and there is a beetle upon his tongue" (3, 28). He was regarded by the
Egyptians, not merely as an emblem, but as a God. He was lodged in a magnificent court, ornamented with figures twelve cubits high, which he never quitted except on
fixed days, when he was led in procession through the streets. His festival lasted seven days, and all came forward from their houses to welcome him as he passed. He
was not allowed to reach the natural term of his life. If a natural death did not remove him earlier, he was drowned when he reached the age of twenty-five, and was
then embalmed and entombed in one of the sepulchral chambers of the Serapeum, a temple devoted expressly to the burial of these animals.

Another sacred bull was maintained at Heliopolis, in the great Temple of the Sun, under the name of Mnevis, and was honored with a reverence next to Apis.
Wilkinson thinks that it was from this, and not from Apis, that the Israelites borrowed their notions of the golden calf. "The offerings, dancing, and rejoicings practiced
on the occasion, were doubtless in imitation of a ceremony they had witnessed in honor of Mnevis during their sojourn in Egypt" ("Ancient Egyptians," 2 ser., vol. ii., p.
197). A third sacred bull, called Bacis, was maintained at Hermonthis, near Thebes. It was a huge, black animal, and its hairs were said to grow the wrong way. Other
bulls and cows did not hold the rank of gods, but were only sacred.

Offered (agnh>gagon). Lit., led up. See on James 2:21.

42. To worship (latreu>ein). Rev., more correctly, serve. See on Luke 1:74.

The host of heaven. Star-worship, or Sabaeanism, the remnant of the ancient heathenism of Western Asia, which consisted in the worship of the stars, and spread into
Syria, though the Chaldaean religion was far from being the simple worship of the host of heaven; the heavenly bodies being regarded as real persons, and not mere
metaphorical representations of astronomical phenomena. It is to the Sabaean worship that Job alludes when, in asserting the purity of his life (31:26, 27), he says: "If I
beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hands: this also were an iniquity
to be punished by the judge: for I should have denied the God that is above." Though not a part of the religion of the Egyptians, Rawlinson thinks it may have been
connected with their earlier belief, since prayer is represented in hieroglyphics by a man holding up his hands, accompanied by a star (Herodotus, vol. ii., p. 291).

43. Tabernacle of Moloch. The portable tent-temple of the God, to be carried in procession. Moloch was an Ammonite idol to whom children were sacrificed.
According to Rabbinical tradition, his image was hollow, heated from below, with the head of an ox and outstretched arms, into which children were laid, their cries
being stifled by the beating of drums.

Remphan. The texts vary between Remphan, Rephan, and Romphan. It is supposed to be the Coptic name for Saturn, to which the Arabs, Egyptians, and Phoenicians
paid divineMarvin R. Vincent, Word Studies in the New Testament, Volume 1 honors.

45. That came after (diadexa>menoi). Only here in New Testament. The verb originally means to receive from one another, in succession; and that appears to be the
more simple(c)
 Copyright  and natural rendering
               2005-2009,         here:
                            Infobase    having
                                     Media     received it (from Moses). Rev., very neatly, in their turn.
                                             Corp.                                                                                           Page 255 / 632
Jesus. Joshua. The names are the same, both signifying Savior. See on Matthew 1:21.
paid divineMarvin R. Vincent, Word Studies in the New Testament, Volume 1 honors.

45. That came after (diadexa>menoi). Only here in New Testament. The verb originally means to receive from one another, in succession; and that appears to be the
more simple and natural rendering here: having received it (from Moses). Rev., very neatly, in their turn.

Jesus. Joshua. The names are the same, both signifying Savior. See on Matthew 1:21.

Into the possession (ejn th|~ katasce>sei). Rev., when they entered on the possession. 15

Before the face (ajpopou). More strictly, "away from the face." The same expression occurs in the Septuagint, Deuteronomy 11:23.

46. Desired (h|jth>sato). More correctly, asked: through Nathan. See 2 Samuel 7:2.

Tabernacle (skh>nwma). It was not a tabernacle or tent which David proposed to build, but a house. See 2 Samuel 7:2. Rev., rightly, habitation. Compare oi+kon, a
house, ver. 47 and 2 Chronicles 6:18.

48. The Most High. In contrast with heathen gods, who were confined to their temples.

Temples made with hands (ceiropoih>toiv naoi~v). The best texts omit naoi~v, temples. The meaning is more general: in things made with hands. The expression is,
however, used of a sanctuary in Isaiah 16:12: "Moab shall come to his sanctuary (tahta)." The phrase work, or works of men's hands, is common in the Old Testament
of idols. See Deuteronomy 4:28; 2 Kings 19:18; 2 Chronicles 32:19; Psalms 115:4. Compare Mark 14:58; Ephesians 2:11; Hebrews 9:11, 24; 2 Corinthians 5:1.

49. What house. Rev., more correctly, "what manner of house" (poi~on).

51. Stiff-necked and uncircumcised (sklhrotra>chloi kaitmhtoi). Both only here in New Testament.

Resist (ajntipi>ptete). It is a very strong expression, implying active resistance. Lit., to fall against or upon. Used of falling upon an enemy. Only here in New Testament.

Ye have been (gege>nhsqe). More correctly, as Rev., ye have become.

53. Who (oi[tinev). Stronger than the simple relative who, and emphasizing their sin by contrast with their privileges: inasmuch as ye were those who received, etc.

By the disposition of angels (eijv diatagalwn). Lit., unto ordinances of angels. Eijv means with reference to. Disposition (diatagh>) is used by A.V. in the sense of
arrangement, as we say a general disposed his troops. The word occurs only here and Romans 13:2 where it is rendered ordinance. The kindred verb diata>ssw
occurs often, mostly in the sense of command or appoint. See Matthew 11:1; Luke 3:13. In 1 Corinthians 11:34 it is translated set in order. The reference is most
probably to the Jewish tradition that the law was given through the agency of angels. See Deuteronomy 32:2. Compare Psalms 68:17. Paul expressly says that the law
was administered by the medium of angels (Galatians 3:19). Compare the word spoken by angels (Hebrews 2:2). Render, therefore, as Rev., as it was ordained by
angels.

54. They were cut. See on Acts 5:33. In both instances, of anger. A different word is used to express remorse, Acts 2:37.

Gnashed (e]brucon). Originally to eat greedily, with a noise, as wild beasts: hence to gnash or grind the teeth.

55. Being (uJpa>rcwn). See on James 2:15.

Looked up steadfastly. Compare Acts 1:10; 3:4,12; 6:15; and see on Luke 4:20.

Standing. Rising from the throne to protect and receive his servant. Usually Jesus is represented in the New Testament as seated at the Father's right hand. See
Ephesians 1:20; Colossians 3:1; Hebrews 1:3.

56. I see (qewrw~). See on Luke 10:18.

The Son of man. A title never applied to Christ by any of the apostles or evangelists, except here by Stephen. See on Luke 6:22.

57. Stopped (sune>scon). Lit., held together.

58. Stoned. According to the Rabbis, the scaffold to which the criminal was to be led, with his hands bound, was to be twice the size of a man. One of the witnesses
was to smite him with a stone upon the breast, so as to throw him down. If he were not killed, the second witness was to throw another stone at him. Then, if he were
yet alive, all the people were to stone him until he was dead. The body was then to be suspended till sunset.

A young man (neani>ou). Which, however, gives no indication of his age, since it is applied up to the age of forty-five. Thirty years after Stephen's martyrdom, Paul
speaks of himself as the aged (Philemon 1:9).

Saul. The first mention of the apostle to the Gentiles.

59. Calling upon God. God is not in the Greek. From the vision just described, and from the prayer which follows, it is evident that Jesus is meant. So Rev., the Lord.

Jesus. An unquestionable prayer to Christ.

60. Lay not this sin to their charge (mhsh|v aujtoi~v than tau>thn). Lit., fix not this sin upon them.

He fell asleep (ejkoimh>qh). Marking his calm and peaceful death. Though the pagan authors sometimes used sleep to signify death, it was only as a poetic figure.
When Christ, on the other hand, said, "Our friend Lazarus sleepeth (kekoi>mhtai)," he used the word, not as a figure, but as the expression of a fact. In that mystery of
death, in which the pagan saw only nothingness, Jesus saw continued life, rest, waking - the elements which enter into sleep. And thus, in Christian speech and thought,
as the doctrine of the resurrection struck its roots deeper, the word dead, with its hopeless finality, gave place to the more gracious and hopeful word sleep. The pagan
burying place carried in its name no suggestion of hope or comfort. It was a burying-place, a hiding-place, a monumentum, a mere memorial of something gone; a
columbarium, or dove-cot, with its little pigeon-holes for cinerary urns; but the Christian thought of death as sleep, brought with it into Christian speech the kindred
 Copyright
thought  of a(c) 2005-2009,
              chamber  of rest,Infobase MediaitCorp.
                                and embodied     in the word cemetery (koimhth>rion) - the place to lie down to sleep.                                  Page 256 / 632

ChaptER 8
death, in which the pagan saw only nothingness, Jesus saw continued life, rest, waking - the elements which enter into sleep. And thus, in Christian speech and thought,
as the doctrine of the resurrection struck its roots deeper, the word dead, with its hopeless finality, gave place to the more gracious and hopeful word sleep. The pagan
burying place carried in its name no suggestion of hope or comfort. It was a burying-place, a hiding-place, a monumentum, a mere memorial of something gone; a
columbarium, or dove-cot, with its little pigeon-holes for cinerary urns; but the Christian thought of death as sleep, brought with it into Christian speech the kindred
thought of a chamber of rest, and embodied it in the word cemetery (koimhth>rion) - the place to lie down to sleep.

ChaptER 8

1. Death (ajnaire>sei). Lit., taking off. See on Luke 23:32.

2. Devout. See on Luke 2:25.

Carried to his burial (suneko>misan). Only here in New Testament. Lit., to carry together; hence, either to assist in burying or, better, to bring the dead to the company
(su>n) of the other dead. The word is used of bringing in harvest.

Stephen (Ste>fanon). Meaning crown. He was the first who received the martyr's crown.

Lamentation (kopeto). Lit., beating (of the breast). Only here in New Testament.

3. Made havoc (ejlumai>neto). Only here in New Testament. In Septuagint, Psalms 79:13 it is used of the laying waste of a vineyard by the wild boar. Compare Acts
9:21 where the A.V. has destroyed, but where the Greek is porqh>sav, devastated. Canon Farrar observes: "The part which he played at this time in the horrid work
of persecution has, I fear, been always underrated. It is only when we collect the separate passages - they are no less than eight in number - in which allusion is made to
this sad period, 16 it is only when we weigh the terrible significance of the expressions used that we feel the load of remorse which must have lain upon him, and the
taunts to which he was liable from malignant enemies" ("Life and Work of St. Paul"). Note the imperfect, of continued action.

5. Philip. The deacon (Acts 6:5). Not the apostle. On the name, see on Mark 3:18.

Christ (ton). Note the article, "the Christ," and see on Matthew 1:1.

He did (ejpoi>ei). Imperfect. Kept doing from time to time, as is described in the next verse.

7. Taken with palsies (paralelume>noi). Rev., more neatly, palsied. See on Luke 5:18.

Were healed. See on Luke 5:15.

9. Used sorcery (mageu>wn). Only here in New Testament. One of the wizards so numerous throughout the East at that time, and multiplied by the general expectation
of a great deliverer and the spread of the Messianic notions of the Jews, who practiced upon the credulity of the people by conjuring and juggling and soothsaying.

Bewitched (ejxistw~n). Better as Rev., amazed. See on Acts 2:7.

10. The great power of God. The best texts add hJ kaloume>nh, which is called, and render that power of God which ms called great. They believed that Simon was
an impersonated power of God, which, as the highest of powers, they designated as the great.

11. Bewitched. Amazed, as ver. 9

13. Continued with. See on Acts 1:14.

Miracles and signs (shmei~a kaimeiv). Lit., signs and powers. See on Matthew 11:20; Acts 2:22.

Which were done (ginome>av). The present participle. Lit., are coming to pass.

He was amazed. After having amazed the people by his tricks. See ver. 9. The same word is employed.

14. Samaria. The country, not the city. See vv. 5, 9.

16. They were (uJph~rcon). See on James 2:15. Rev., more literally, had been.

In the name (eijv to). Lit., "into the name." See on Matthew 28:19.

20. Perish with thee (suleian). Lit., be along with thee unto destruction. Destruction overtake thy money and thyself.

21. Part nor lot. Lot expresses the same idea as part, but figuratively.

Matter (lo>gw|). The matter of which we are talking: the subject of discourse, as Luke 1:4; Acts 15:6.

Right (eujqei~a). Lit., straight.

22. If perhaps. The doubt suggested by the heinousness of the offense.

Thought (ejpi>noia). Only here in New Testament. Lit., a thinking on or contriving; and hence implying a plan or design.

23. In the gall (eijv colh). Lit., into. Thou hast fallen into and continuest in. Gall, only here and Matthew 27:34. Gall of bitterness is bitter enmity against the Gospel.

Bond of iniquity (su>ndesmon ajdiki>av). Thou hast fallen into iniquity as into fetters. The word su>ndesmon denotes a close, firm bond (su>n, together). It is used of
the bond of Christian peace (Ephesians 4:3); of the close compacting of the church represented as a body (Colossians 2:19); and of love as the bond of perfectness
(Colossians 3:14). See Isaiah 58:6.

 Copyright
26.        (c)(meshmbri).
    The south  2005-2009,AInfobase   Media
                            contracted formCorp.                                                                                             PageRev.
                                           of meshmeri>a, midday, noon, which is the rendering at Acts 22:6 the only other passage where it occurs. 257gives
                                                                                                                                                         / 632
                                                                                                                                                             at
noon in margin.
Bond of iniquity (su>ndesmon ajdiki>av). Thou hast fallen into iniquity as into fetters. The word su>ndesmon denotes a close, firm bond (su>n, together). It is used of
the bond of Christian peace (Ephesians 4:3); of the close compacting of the church represented as a body (Colossians 2:19); and of love as the bond of perfectness
(Colossians 3:14). See Isaiah 58:6.

26. The south (meshmbri). A contracted form of meshmeri>a, midday, noon, which is the rendering at Acts 22:6 the only other passage where it occurs. Rev. gives at
noon in margin.

Desert. Referring to the route. On desert, see on Luke 15:4. There were several roads from Jerusalem to Gaza. One is mentioned by the way of Bethlehem to Hebron,
and thence through a region actually called a desert.

27. Of Ethiopia. The name for the lands lying south of Egypt, including the modern Nubia, Cordofan, and Northern Abyssinia. Rawlinson speaks of subjects of the
Ethiopian queens living in an island near Meroe, in the northern part of this district. He further remarks: "The monuments prove beyond all question that the Ethiopians
borrowed from Egypt their religion and their habits of civilization. They even adopted the Egyptian as the language of religion and of the court, which it continued to be
till the power of the Pharaohs had fallen, and their dominion was again confined to the frontier of Ethiopia. It was through Egypt, too, that Christianity passed into
Ethiopia, even in the age of the apostles, as is shown by the eunuch of Queen Candace."

Of great authority (duna>sthv). A general term for a potentate.

Candace. The common name of the queens of Meroe: a titular distinction, like Pharaoh in Egypt, or Caesar at Rome.

Treasure (ga>zhv). Only here in New Testament. A Persian word.

29. Join thyself (kollh>qhti). See on Luke 15:15; 10:11; Acts 5:12.

30. Understandest thou what thou readest (a+ra> ge ginw>skeiv a{ ajnaginw>skeiv); The play upon the words cannot be translated. The interrogative particles which
begin the question indicate a doubt on Philip's part.

31. How can I (pw~v gamhn)? Lit., for how should I be able? the for connecting the question with an implied negative: "No; for how could I understand except," etc.

32. The place of the scripture (hJ perioch). Strictly, the contents of the passage. See on Mark 12:10; 1 Peter 2:6.

He read. Rev., correctly, was reading; imperfect.

33. Humiliation. See on Matthew 11:29.

Generation. His contemporaries. Who shall declare their wickedness?

35. Opened his mouth. Indicating a solemn announcement. Compare Matthew 5:2.

37. The best texts omit this verse.

39. Caught away. Suddenly and miraculously.

And he went, etc. (ejporeu>eto ga). A mistranslation. Rev., rightly, "for he went." A reason is given for the eunuch's seeing Philip no more. He did not stop nor take
another road to seek him, but went on his way.

Chapter 9

1. Breathing out (ejmpne>wn). Lit., breathing upon or at, and so corresponding to against the disciples.

Threatenings and slaughter (ajpeilh~v kainou). Lit., threatening; so Rev. In the Greek construction, the case in which these words are marks them as the cause or
source of the "breathing;" breathing hard out of threatening, and murderous desire.

2. Of this way (th~v oJdou~). Rev., more correctly, "the way." A common expression in the Acts for the Christian religion: "the characteristic direction of life as
determined by faith on Jesus Christ" (Meyer). See Acts 19:9; 22:4; 24:22. For the fuller expression of the idea, see Acts 16:17; 18:25.

Women. Paul three times alludes to his persecution of women as an aggravation of his cruelty (Acts 8:3; 9:2; 22:4).

3. There shined round about (perih>strayen). Only here and Acts 22:6. Flashed. See on Luke 11:36; 24:4.

A light. Compare Acts 22:6; 26:13.

4. Saying. In Paul's own account he says that the words were spoken in Hebrew (Acts 26:14).

5. It is hard for thee, etc. Transferred from Acts 26:14, and omitted by the best texts.

6. Trembling and astonished. The best texts omit.

7. Speechless (ejneoi>). Only here in New Testament.

11. Street (rJu>mhn). See on Luke 14:21. A narrow street or lane.

Straight. So called from its running in a direct line from the eastern to the western gate of the city.

15. Chosen vessel (skeu~ov ejklogh~v). Lit., an instrument of choice. On vessel, see on Matthew 12:29; and on the figure, compare 2 Corinthians 4:7.

16. How great things (o[sa). Rev., more correctly, how many.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 258 / 632
17. Brother. In Christ.
15. Chosen vessel (skeu~ov ejklogh~v). Lit., an instrument of choice. On vessel, see on Matthew 12:29; and on the figure, compare 2 Corinthians 4:7.

16. How great things (o[sa). Rev., more correctly, how many.

17. Brother. In Christ.

18. There fell - scales (ajpe>peson lepi>dev). Both words occur only here in the New Testament. In Paul's own account of his conversion in Acts 26. he does not
mention his blindness: in Acts 22. he mentions both the blindness and the recovery of sight, but not the particular circumstances which Luke records. The mention of the
scales, or incrustations, such as are incidental to ophthalmia, is characteristic of the physician, and ajpopi>ptein, to fall off, was used technically by medical writers of
the falling of scales from the skin, and of particles from diseased parts of the body. "We may suppose that Luke had often heard Paul relate how he felt at that
moment" (Hackett).

20. Christ. The correct reading is Jesus, the individual or personal name of the Lord. Christ was not yet current as his personal name. Paul's object was to establish the
identity of Jesus the Nazarene with the Messiah.

21. Destroyed (porqh>sav). Rather, laid waste, made havoc of, as Rev. Compare Acts 8:3. Paul uses the same word in Galatians 1:13.

22. Confounded. See on Acts 2:6.

Proving (sumbiba>zwn). The verb means to bring or put together: hence to compare and examine, as evidence, and so to prove. Used in the literal and physical sense
in Ephesians 4:16. In Colossians 2:2 of being knit together in love. In 1 Corinthians 2:16 of instructing, building up, by putting together. In this sense the word occurs in
the Septuagint. See Leviticus 10:11; Judges 8:8.

The Christ. Note the article. Not a proper name, but an appellative. See on ver. 20.

23. To kill. See on Luke 23:32.

24. Laying await (ejpiboulh). So rendered by A.V. wherever it occurs, viz., Acts 20:3, 19; 23:30; but properly changed by Rev., in every case, to plot. "Laying await"
refers rather to the execution of the plot than to the plot itself.

Watched. See on Mark 3:2. Imperfect: they were or kept watching, day and night.

25. By the wall (diacouv). Rev., more accurately, through the wall, as is explained by 2 Corinthians 11:33. Either through the window of a house overhanging the wall,
or through a window in the wall itself opening to houses on its inner side. Hackett says that he observed such windows in the wall at Damascus. On the mode of
escape, compare Joshua 2:15; 1 Samuel 19:12.

Basket (spuri>di). See on Matthew 14:20. In Paul's account of this adventure he uses sarga>nh, a plaited or braided basket of wicker-work; or, as some think, of
ropes.

26. Join himself. See on Acts 5:13; Luke 15:15; 10:11.

27. Declared (dihgh>sato). Related throughout. See on Luke 8:39; and compare on declaration, Luke 1:1.

Had preached boldly (ejparjrJhsia>sato). See on freely, Acts 2:29.

29. Grecians. Rev., correctly, Grecian Jews. See on Acts 6:1.

Went about (ejpecei>roun). Better, attempted: lit., took in hand.

31. The churches. The best texts read the church; embracing all the different churches throughout the three provinces of Palestine.

Edified. Or build up.

Comfort (paraklh>sei). From parakale>w, to call toward or to one's side for help. The word is rendered in the New Testament both exhortation and consolation.
Compare Acts 13:15; Romans 12:8; 2 Corinthians 8:17; Hebrews 12:5; and Luke 2:25 (see note); 2 Thessalonians 2:16; Matthew 5:4. In some passages the meaning
is disputed, as Philippians 2:1 where, as in 1 Corinthians 14:3 it is joined with paramu>qion or paramuqi>a, the meaning of which also varies between incentive and
consolation or assuagement. Here exhortation is the rendering approved by the best authorities, to be construed with was multiplied: was multiplied by the exhortation
of the Holy Ghost; i.e., by the Holy Spirit inspiring the preachers, and moving the hearts of the hearers.

32. Lydda. The Lod of the Old Testament (Ezra 2:33); about a day's journey from Jerusalem.

33. Eight years. The duration of the malady, and the fact of his having been bedridden for the whole time, are characteristic of the physician's narrative.

Bed. See on Mark 2:14.

Sick of the palsy. Better, as Rev., palsied. See on Luke 5:18.

34. Jesus Christ. But note the article: Jesus the Christ; the Anointed; Messiah.

Maketh thee whole (ija~tai> se). Rev., healeth thee. See on Luke 6:19.

Make thy bed (strw~son seautw|~) Lit., strew for thyself. Not, henceforth, but on the spot, as an evidence of restoration.

35. Saron. Rev., properly, Sharon. Always with the definite article: the plain; extending thirty miles along the sea from Joppa to Caesarea.

36. Disciple (maqh>tria). A feminine form, only here in New Testament.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                   Page     259   / 632
Tabitha - Dorcas. The latter word being the Greek equivalent of the former, which is Aramaic, and meaning gazelle, which in the East was a favorite type of beauty.
See Song of Solomon 2:9, 17; 4:5; 7:3. It was customary at this time for the Jews to have two names, one Hebrew and the other Greek or Latin; and this would
especially be the case in a seaport like Joppa, which was both a Gentile and a Jewish town. She may have been known by both names.
35. Saron. Rev., properly, Sharon. Always with the definite article: the plain; extending thirty miles along the sea from Joppa to Caesarea.

36. Disciple (maqh>tria). A feminine form, only here in New Testament.

Tabitha - Dorcas. The latter word being the Greek equivalent of the former, which is Aramaic, and meaning gazelle, which in the East was a favorite type of beauty.
See Song of Solomon 2:9, 17; 4:5; 7:3. It was customary at this time for the Jews to have two names, one Hebrew and the other Greek or Latin; and this would
especially be the case in a seaport like Joppa, which was both a Gentile and a Jewish town. She may have been known by both names.

37. Upper chamber. See on Acts 1:13.

38. That he would not delay (mh). The best texts read ojknh>sh|v, putting the request in the form of a direct address, Delay not.

To come (dielqei~n). Lit., to come through. Rev., come on.

39. Coats and garments. See on Matthew 5:40.

Which (o[sa). Lit., as many as.

Made (ejpoi>ei). The imperfect: was accustomed to make.

CHAPTER 10

1. Centurion. See on Luke 7:2.

Band (spei>rhv). See on Mark 15:16.

Italian. Probably because consisting of Roman soldiers, and not of natives of the country.

2. Devout (eujsebh). See on godliness, 2 Peter 1:3.

Prayed (deo>menov). See on prayers, Luke 5:33.

" Unheard by all but angel ears

The good Cornelius knelt alone,

Nor dream'd his prayers and tears

Would help a world undone.

" The while upon his terrac'd roof

The lov'd apostle to his Lord,

In silent thought aloof

For heavenly vision soared."

Keble, Christian Year.

3. A vision. See on Acts 8:31.

Evidently (fanerw~v). Better, clearly or distinctly, as opposed to a fancy.

4. When he looked (ajteni>sav). Rev., more accurately, fastening his eyes. Compare Acts 8:55; and see on Luke 4:20.

6. A tanner. Showing that the strictness of the Jewish law was losing its hold on Peter; since the tanner's occupation was regarded as unclean by strict Jews, and the
tanners were commanded to dwell apart. "If a tanner married without mentioning his trade, his wife was permitted to get a divorce. The law of levirate marriage might
be set aside if the brother-in-law of the childless widow was a tanner. A tanner's yard must be at least fifty cubits from any town" (Farrar, "Life and Work of St. Paul").

By the seaside. Outside the walls, both for proximity to the business, and because of the ceremonial requirement referred to above. Mr. William C. Prime, describing a
visit to Joppa, says: "I was walking along the sea-beach, looking for shells, and at about a fourth of a mile from the city, to the southward, I found two tanneries directly
on the seaside. I observed that the rocks in front of them were covered with the water a few inches deep, and that they soaked their hides on these rocks and also
submitted them to some process in the water which I did not stop to understand" ("Tent-life in the Holy Land").

Of them that waited on him continually (proskarterou>ntwn aujtw|~). See on Acts 1:14.

8. Declared (ejxhghsa>menov). Better, as Rev., rehearsed. See on Luke 24:35.

9. They (ejkei>nwn). Those messengers, the servants and the soldier. The pronoun has a more specific reference than the English they.

10. Very hungry (pro>speinov). Only here in New Testament.

Would have eaten (h]qele geu>sasqai). Rev., correctly, desired to eat. Geue>sqai is rendered both to eat and to taste, more frequently the latter. See Matthew 27:34;
John 2:9; 1 Peter 2:3; and compare Acts 20:11.

He fell into a trance (ejpe>pesen ejp' aujto). Lit., an ecstasy fell upon him. The best texts, however, read ejge>neto, came upon him, or happened to him. See on
 Copyright (c)Mark
astonishment,    2005-2009,  Infobase
                      5:42. Luke        Media Corp.
                                 alone employs    the word in this sense of ecstasy or trance.                                                    Page 260 / 632

11. Saw (qewrei~). Rev., better, and more literally, beholdeth. See on Luke 10:18. The present tense is graphically introduced into the narrative.
John 2:9; 1 Peter 2:3; and compare Acts 20:11.

He fell into a trance (ejpe>pesen ejp' aujto). Lit., an ecstasy fell upon him. The best texts, however, read ejge>neto, came upon him, or happened to him. See on
astonishment, Mark 5:42. Luke alone employs the word in this sense of ecstasy or trance.

11. Saw (qewrei~). Rev., better, and more literally, beholdeth. See on Luke 10:18. The present tense is graphically introduced into the narrative.

Unto him. The best texts omit.

Sheet (ojqo>nhn). Only here and Acts 11:5. Originally fine linen; later, sail-cloth or a sail. Dr. J. Rawson Lumby suggests that the word, "applied to loose, bellying sails
of ships," may indicate that the form of vessel which appeared to Peter "recalled an image most familiar to his previous life - the wind-stretched canvas of the craft on
the Lake of Galilee" ("Expositor," iii, 272).

Knit (dedeme>non). If this is retained, we must render bound, or attached; but the best texts omit, together with the following and. Render, as Rev., let down by four
corners. Compare Acts 11:5.

Corners (ajrcai~v). Lit., beginnings; the extremity or corner, marking a beginning of the sheet. "We are to imagine the vessel, looking like a colossal four-cornered linen
cloth, letting itself down, while the corners attached to heaven to support the whole." The word is used in this sense by Herodotus, describing the sacrifices of the
Scythians. The victim's forefeet are bound with a cord, "and the person who is about to offer, taking his station behind the victim, pulls the end (ajrch) of the rope, and
thereby throws the animal down" (4, 60). The suggestion of ropes holding the corners of the sheet (Alford, and, cautiously, Farrar) is unwarranted by the usage of the
word. It was the technical expression in medical language for the ends of bandages. The word for sheet in this passage was also the technical term for a bandage, as
was the kindred word ojqo>nion, used of the linen bandages in which the Lord's body was swathed. See Luke 2412; John 19:40; 20:5, 6, 7. Mr. Hobart says: "We
have thus in this passage a technical medical phrase - the ends of a bandage - used for the ends of a sheet, which hardly any one except a medical man would think of
employing" ("Medical Language of St. Luke").

12. All manner of four-footed beasts (pa>nta tapoda). Lit., all the four-footed beasts. Without exception, clean and unclean. Not, of very many kinds.

Wild beasts. The best texts omit.

14. Not so (mhdamw~v). Stronger: by no means. "With that simple and audacious self-confidence which in his (Peter's) character was so singularly mingled with fits of
timidity and depression, he boldly corrects the voice which orders him, and reminds the divine Interlocutor that he must, so to speak, have made an oversight" (Farrar,
"Life and Works of Paul"). Compare Matthew 16:22.

Common (koino). Unholy.

15. Call not thou common (sunou). The thought goes deeper than merely styling "common." Lit., do not thou defile. Do not profane it by regarding and calling it
common. Rev., "make not thou common."

17. Doubted (dihpo>rei). See on Luke 9:7.

In himself. On reflection, as compared with his ecstatic state.

Had made inquiry (dierwth>santev). "Having inquired out;" having asked their way through (dia>) streets and houses, until they found the dwelling of the tanner, who
was an obscure man, and not easily found.

18. Called. A general summons to anyone within, in order to make inquiries.

19. Thought on (dienqumoume>nou). Was earnestly (dia>) pondering.

22. Was warned (ejcrhmati>sqh). See on Matthew 2:12.

24. Near (ajnagkai>ouv). The word originally means necessary; hence of those who are bound by necessary or natural ties; blood-relations. But as relatives or kinsmen
is expressed by suggenei~v, this must be taken in the sense of intimate friends a meaning which it has in later Greek writers.

25. Worshipped (proseku>nhsen). An unfortunate translation, according to modern English usage, but justified by the usage of earlier English, according to which to
worship meant simply to honor. Worship is worthship, or honor paid to dignity or worth. This usage survives in the expressions worshipful and your worship. In the
marriage-service of the English Church occurs the phrase, "With my body I thee worship." So Wycliffe renders Matthew 19:19"Worship thy father and thy mother;"
and John 12:26"If any man serve me, my Father shall worship him." Here the meaning is that Cornelius paid reverence by prostrating himself after the usual oriental
manner.

28. An unlawful thing (ajqe>miton). The word is peculiar to Peter, being used only here and 1 Peter 4:3. See note there. It emphasizes the violation of established
order, being from the same root as ti>qhmi, to lay down or establish. The Jews professed to ground this prohibition on the law of Moses; but there is no direct
command in the Mosaic law forbidding Jews to associate with those of other nations. But Peter's statement is general, referring to the general practice of the Jews to
separate themselves in common life from uncircumcised persons. Juvenal says that the Jews were taught by Moses "not to show the way except to one who practices
the same rites, and to guide the circumcised alone to the well which they seek " (Sat., xiv., 104, 105). Tacitus also says of the Jews that "among themselves they are
inflexibly faithful, and ready with charitable aid, but hate all others as enemies. They keep separate from all strangers in eating, sleeping, and matrimonial
connections" ("Histories," v., 5).

Of another nation (ajllofu>lw|) Only here in New Testament. Used of the Philistines, 1 Samuel 13:3-5 (Sept.).

Me. Emphatic, by contrast with ye. "Ye know," etc., "but God hath showed me."

29. With what intent (ti>ni lo>gw). More strictly, for what reason.

30. Four days ago (ajporthv hJme>rav) Lit., from the fourth day; reckoning backward from the day on which he was speaking.

I was fasting, and. The best texts omit.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 261 / 632
At the ninth hour I prayed (ththn proseuco>menov). Lit., praying during the ninth hour. With the omission of I was fasting, and, the rendering is as Rev., Four days ago,
until this hour, I was keeping the ninth hour of prayer. 17
30. Four days ago (ajporthv hJme>rav) Lit., from the fourth day; reckoning backward from the day on which he was speaking.

I was fasting, and. The best texts omit.

At the ninth hour I prayed (ththn proseuco>menov). Lit., praying during the ninth hour. With the omission of I was fasting, and, the rendering is as Rev., Four days ago,
until this hour, I was keeping the ninth hour of prayer. 17

31. Said (fhsi). Rev., saith. The historical present, giving vividness to the narrative.

33. Well (kalw~v). You have done a courteous and handsome thing in coming. Compare 3 John 1:5, 6.

34. I perceive. See on Acts 4:13.

Respecter of persons (proswpolh>mpthv). See on respect of persons, James 2:1. Only here in New Testament.

36. The word (togon). The message.

37. That word (rJh~ma). The contents of the message: the report or history which it proclaimed.

38. Anointed (e]crisen). See on Christ, Matthew 1:1.

Went about (dih~lqen). Lit., went through (the country). Compare Acts 8:4.

And healing. The and (kai) has a particularizing force: doing good, and in particular, healing.

Oppressed (katadunasteuome>nouv). Only here and James 2:6 on which see note.

39. They slew. The best texts insert kai, also: "whom also they slew;" also having an incressive force. They added this crowning atrocity to other persecutions.

Tree. See on Luke 23:31.

40. Shewed him openly (e]dwken aujtosqai). Lit., gave him to become manifest. Compare, for the construction, Acts 2:27.

41. Chosen before (prokeceirotonhme>noiv). Only here in New Testament. The simple verb ceirotone>w, to appoint, occurs Acts 14:23; 2 Corinthians 8:19; and
originally means to stretch out the hand for the purpose of giving a vote. Hence to elect by show of hands, and generally to appoint. Plato uses the word of the election
of leaders of choruses ("Laws," 765). In later ecclesiastical usage it signified ordain, as bishops or deacons.

Who (oi[tinev). The compound pronoun marks them more strongly as belonging to the class of eye-witnesses.

42. Testify (diamartu>rasqai). See on Acts 2:40.

Remission. See on Luke 3:3; James 5:15.

43. His name. As in the Lord's prayer: not simply the title, but all that is embraced and expressed by the name: Christ's "entire perfection, as the object revealed to the
believer for his apprehension, confession, and worship" (Meyer).

44. The Holy Ghost fell. The only example of the bestowment of the Spirit before baptism.

45. They of the circumcision. From this point Luke distinguishes Christians into two classes - those of the circumcision and those of the uncircumcision; calling the
former Jews, and the latter Gentiles or Greeks.

Were amazed. See on Acts 2:7.

47. Water (to). Note the article: the water; co-ordinating the water with the Spirit (see 1 John 5:8), and designating water as the recognized and customary element of
baptism.

CHAPTER 11

l. In Judaea (kata'Ioudai>an). More correctly, "throughout Judaea."

2. They of the circumcision. See on Acts 5:45.

3. Men uncircumcised (a]ndrav ajkrobusti>an e]contav). An indignant expression. See Ephesians 2:11.

4. Began. Graphically indicating the solemn purport of the speech (compare Luke 12:1), perhaps, in connection with expounded, his beginning with the first
circumstances and going through the whole list of incidents.

6. I considered. See on Matthew 8:3; Luke 22:24, 27.

12. Nothing doubting (mhdemenon). The Rev. renders making no distinction, taking the verb in its original sense, which is to separate or distinguish. The rendering
seems rather strained, doubting being a common rendering in the New Testament and giving a perfectly good sense here. See Matthew 21:21; Mark 11:23 and note on
James 1:6. It was natural that Peter should hesitate.

The six brethren. The men of Joppa who had gone with Peter to Cornelius, and had accompanied him also to Jerusalem, either as witnesses for him or for their own
vindication, since they had committed the same offense.

13. An angel.
 Copyright (c)It2005-2009,
                has the definite article:Media
                             Infobase    "the angel,"
                                                Corp.mentioned in Acts 10.                                                                            Page 262 / 632
17. Forasmuch as (eij). Better, as Rev., if.
The six brethren. The men of Joppa who had gone with Peter to Cornelius, and had accompanied him also to Jerusalem, either as witnesses for him or for their own
vindication, since they had committed the same offense.

13. An angel. It has the definite article: "the angel," mentioned in Acts 10.

17. Forasmuch as (eij). Better, as Rev., if.

The like (i]shn). Lit., equal; making them, equally with us, recipients of the Holy Spirit.

19. They which were scattered abroad (oiJ diaspare>ntev). On the technical expression, the dispersion, see on 1 Peter 1:1. Not so used here.

20. The Greeks (%Ellhnav). Some, however, read 'Ellhnista, the Grecian Jews. See on Acts 6:1. The express object of the narrative has been to describe the
admission of Gentiles into the church. There would have been nothing remarkable in these men preaching to Hellenists who had long before been received into the
church, and formed a large part of the church at Jerusalem. It is better to follow the rendering of A.V. and Rev., though the other reading has the stronger MS.
evidence. Note, also, the contrast with the statement in ver. 19, to the Jews only. There is no contrast between Jews and Hellenists, since Hellenists are included in the
general term Jews.

23. Purpose (proqe>sei). Originally, placing in public; setting before. Hence of the shew-bread, the loaves set forth before the Lord (see on Mark 2:26). Something set
before one as an object of attainment: a purpose.

24. Good (ajgaqo). More than strictly upright. Compare Romans 5:7 where it is distinguished from di>kaiov, just or righteous. "His benevolence effectually prevented
him censuring anything that might be new or strange in these preachers to the Gentiles, and caused him to rejoice in their success" (Gloag).

25. To seek (ajnazhth~sai). Strictly, like our "hunt up" (ajna>).

26. Were called Christians (crhmati>sai Cristianou>v). The former of these two words, rendered were called, meant, originally, to transact business, to have dealings
with; thence, in the course of business, to give audience to, to answer, from which comes its use to denote the responses of an oracle; a divine advice or warning. See
Acts 10:22; and compare Matthew 2:12; Hebrews 11:7. Later, it acquires the meaning to bear a name; to be called, with the implication of a name used in the ordinary
transactions and intercourse of men; the name under which one passes. 18 This process of transition appears in the practice of naming men according to their
occupations, as, in English, "John the Smith," "Philip the Armorer;" a practice which is the origin of many familiar family names, such as Butler, Carpenter, Smith,
Cooper. Compare in New Testament Alexander the coppersmith (2 Timothy 4:14); Matthew the publican (Matthew 10:3); Luke the physician (Colossians 4:14);
Erastus the chamberlain (Romans 16:23); Rahab the harlot (Hebrews 11:31). In the same line is the use of the word calling, to denote one's business. The meaning of
the word in this passage is illustrated by Romans 7:3.

The disciples were called. They did not assume the name themselves. It occurs in only three passages in the New Testament: here; Acts 26:28; and 1 Peter 4:16; and
only in the last-named passage is used by a Christian of a Christian. The name was evidently not given by the Jews of Antioch, to whom Christ was the interpretation of
Messiah, and who would not have bestowed that name on those whom they despised as apostates. The Jews designated the Christians as Nazarenes (Acts 24:5), a
term of contempt, because it was a proverb that nothing good could come out of Nazareth (John 1:47). The name was probably not assumed by the disciples
themselves; for they were in the habit of styling each other believers, disciples, saints, brethren, those of the way. It, doubtless, was bestowed by the Gentiles. Some
suppose that it was applied as a term of ridicule, and cite the witty and sarcastic character of the people of Antioch, and their notoriety for inventing names of derision;
but this is doubtful. The name may have been given simply as a distinctive title, naturally chosen from the recognized and avowed devotion of the disciples to Christ as
their leader. The Antiochenes mistook the nature of the name, not understanding its use among the disciples as an official title - the Anointed - but using it as a personal
name, which they converted into a party name.

27. Prophets. See on Luke 7:26.

28. The world. See on Luke 2:1.

29. According to his ability (kaqw tiv). Lit., according as any one of then was prospered. The verb is from eu]porov, easy to pass or travel through; and the idea of
prosperity is therefore conveyed under the figure of an easy and favorable journey. The same idea appears in our farewell; fare meaning original]y to travel. Hence, to
bid one farewell is to wish him a prosperous journey. Compare God-speed. So the idea here might be rendered, as each one fared well.

To send relief (eijv diakoni>an pe>myai). Lit., to send for ministry

CHAPTER 12

1. That time (ejkei~non to). More correctly, that juncture. See on Acts 1:7. The date is A.D. 44.

Herod the king. Called also Agrippa, and commonly known as Herod Agrippa I., the grandson of Herod the Great.

Stretched forth his hands (ejpe>balen ta). Lit. laid on his hands. The A.V. is wrong, and so is the Rev. Render, laid hands on certain of the church to afflict them.

Vex (kakw~sai). Vex is used in the older and stronger sense of torment or oppress. See Exodus 22:21; Numbers 25:17; Matthew 15:22. Its modern usage relates
rather to petty annoyances. Rev., better, afflict.

2. Killed - with the sword. While the martyrdom of Stephen is described at length, that of James, the first martyr among the apostles, is related in two words.

3. He proceeded to take (prose>qeto sullabei~n). Rev., seize. Lit., he added to take. A Hebrew form of expression. Compare Luke 19:11he added and spake; Luke
20:12again he sent a third; lit., he added to send.

4. Quaternions. A quaternion was a body of four soldiers; so that there were sixteen guards, four for each of the four night-watches.

The passover. The whole seven days of the feast.

Bring him forth (ajnagagagei~n aujto). Lit., lead him up; i.e., to the elevated place where the tribunal stood, to pronounce sentence of death before the people. See
John 19:13.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 263 / 632
5. Without ceasing (ejktenh). Wrong. The word means earnest. See on fervently, 1 Peter 1:22; and compare instantly, Acts 26:7; more earnestly, Luke 22:44; fervent,
1 Peter 4:8. The idea of continuance is, however, expressed here by the finite verb with the participle. Very literally, prayer was arising earnest.
The passover. The whole seven days of the feast.

Bring him forth (ajnagagagei~n aujto). Lit., lead him up; i.e., to the elevated place where the tribunal stood, to pronounce sentence of death before the people. See
John 19:13.

5. Without ceasing (ejktenh). Wrong. The word means earnest. See on fervently, 1 Peter 1:22; and compare instantly, Acts 26:7; more earnestly, Luke 22:44; fervent,
1 Peter 4:8. The idea of continuance is, however, expressed here by the finite verb with the participle. Very literally, prayer was arising earnest.

6. Would have brought. Rev., correctly, was about to bring.

Kept (ejth>roun). See on reserved, 1 Peter 1:4. The imperfect, were keeping.

7. Came upon (ejpe>sth). Better, as Rev., stood by. See on Acts 4:1; and compare Luke 2:9.

Prison (oijkh>mati). Not the prison, but the cell where Peter was confined. So, rightly, Rev.

8. Garment (iJma>tion). The outer garment, or mantle. See on Matthew 5:40.

10. Ward (fulakh). Better, watch: the soldiers on guard. Explanations of the first and second watch differ, some assuming that the first was the single soldier on guard at
the door of Peter's cell, and the second, another soldier at the gate leading into the street. Others, that two soldiers were at each of these posts, the two in Peter's cell
not being included in the four who made up the watch.

12. When he had considered (sunidw>n). The verb strictly means to see together, or at the same time. Hence, to see in one view, to take in at a glance. Peter's mental
condition is described by two expressions: First, he came to himself (ver. 12), or, lit., when he had become present in himself; denoting his awaking from the dazed
condition produced by his being suddenly roused from sleep and confronted with a supernatural appearance (see ver. 9). Secondly, when he had become aware
(sunisw>n); denoting his taking in the situation, according to the popular phrase. I do not think that any of the commentators have sufficiently emphasized the force of
su>n, together, as indicating his comprehensive perception of all the elements of the case. They all refer the word to his recognition of his deliverance from prison,
which, however, has already been noted in ver. 11. While it may include this, it refers also to all the circumstances of the case present at that moment. He had been
freed; he was there in the street alone; he must go somewhere; there was the house of Mary, where he was sure to find friends. Having taken in all this, perceived it all,
he went to the house of Mary. 19

13. Door of the gate. The small outside door, forming the entrance from the street, and opening into the pulw>n, or doorway, the passage from the street into the court.
Others explain it as the wicket, a small door in the larger one, which is less probable.

A damsel (paidi>skh). Or maid. The word was used of a young female slave, as well as of a young girl or maiden generally. The narrative implies that she was more
than a mere menial, if a servant at all. Her prompt recognition of Peter's voice, and her joyful haste, as well as the record of her name, indicate that she was one of the
disciples gathered for prayer.

Rhoda. Rose. The Jews frequently gave their female children the names of plants and flowers: as Susannah (lily); Esther (myrtle); Tamar (palm-tree). "God, who leaves
in oblivion names of mighty conquerors, treasures up that of a poor girl, for his church in all ages" (Quesnel).

14. She knew. Or recognized.

15. Constantly affirmed (dii`scuri>zeto). Better, confidently affirmed; constant is used in its older sense of consistent. The verb contains two ideas: strong assertion
(ijscu>v), and holding to the assertion through all contradiction (dia>); hence, she strongly and consistently asserted.

Angel. Guardian angel, according to the popular belief among the Jews that every individual has his guardian angel, who may, on occasion, assume a visible appearance
resembling that of the person whose destiny is committed to him.

17. Beckoning (katasei>sav). Lit., having shaken downward with his hand, in order to bespeak silence and attention. It was a familiar gesture of Paul. See Acts 21:40;
26:1.

19. Examined (ajnakri>nav). See on Luke 23:14; and compare Acts 4:9.

Put to death (ajpacqh~nai). Lit., led away; i.e., to execution. A technical phrase like the Latin ducere. Compare Matthew 27:31.

Abode (die>triben). Originally, to rub away, or consume; hence, of time, to spend.

20. Highly displeased (qumomacw~n). Originally, to fight desperately: but as there is no record of any war of Herod with the Tyrians and Sidonians, the word is to be
taken in the sense of the A.V. Only here in New Testament.

Chamberlain (to). Lit., the one over the bedchamber.

21. Set (takth|~). Appointed. Only here in New Testament. What the festival was, is uncertain. According to some, it was in honor of the emperor's safe return from
Britain. Others think it was to celebrate the birthday of Claudius; others that it was the festival of the Quinquennalia, observed in honor of Augustus, and dating from the
taking of Alexandria, when the month Sextilis received the name of the Emperor - August.

Arrayed (ejndusa>menov). More literally, having arrayed himself.

Royal apparel. Josephus says he was clothed in a robe entirely made of silver.

Throne. See on Acts 7:5. The elevated seat or throne-like box in the theater, set apart for the king, from which he might look at the games or address the assembly.

Made an oration (ejdhmhgo>rei). Only here in New Testament. The word is used especially of a popular harangue (dh~mov, the commons). "At Jerusalem Agrippa
enacted the Jew, with solemn gait and tragic countenance, amidst general acclamation; but at Caesarea he allowed the more genial part of a Greek to be imposed on
him. It was at a festival in this Hellenic capital, after an harangue he had addressed to the populace, that they shouted, "It is the voice of a God and not of a
man" (Merivale, "History of the Romans under the Empire").
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 264 / 632
22. The people (dh~mov). The assembled people.

A God. As most of the assembly were heathen, the word does not refer to the Supreme Being, but is to be taken in the pagan sense - a God.
Made an oration (ejdhmhgo>rei). Only here in New Testament. The word is used especially of a popular harangue (dh~mov, the commons). "At Jerusalem Agrippa
enacted the Jew, with solemn gait and tragic countenance, amidst general acclamation; but at Caesarea he allowed the more genial part of a Greek to be imposed on
him. It was at a festival in this Hellenic capital, after an harangue he had addressed to the populace, that they shouted, "It is the voice of a God and not of a
man" (Merivale, "History of the Romans under the Empire").

22. The people (dh~mov). The assembled people.

A God. As most of the assembly were heathen, the word does not refer to the Supreme Being, but is to be taken in the pagan sense - a God.

23. An angel of the Lord smote him. An interesting parallel is furnished by the story of Alp Arslan, a Turkish prince of the eleventh century. "The Turkish prince
bequeathed a dying admonition to the pride of kings. 'In my youth,' said Alp Arslan, 'I was advised by a sage to humble myself before God; to distrust my own
strength; and never to despise the most contemptible foe. I have neglected these lessons, and my neglect has been deservedly punished. Yesterday, as from an
eminence, I beheld the numbers, the discipline, and the spirit of my armies; the earth seemed to tremble under my feet, and I said in my heart, surely thou art the king of
the world, the greatest and most invincible of warriors. These armies are no longer mine; and, in the confidence of my personal strength, I now fall by the hand of an
assassin'" (Gibbon, "Decline and Fall").

Eaten of worms (skwlhko>brwtov). Only here in New Testament. Of Pheretima, queen of Cyrene, distinguished for her cruelties, Herodotus says: "Nor did Pheretima
herself end her days happily. For on her return to Egypt from Libya, directly after taking vengeance on the people of Barca, she was overtaken by a most horrid death.
Her body swarmed with worms, which ate her flesh while she was still alive" (4, 205). The term, as applied to disease in the human body, does not occur in any of the
medical writers extant. Theophrastus, however, uses it of a disease in plants. The word skw>lhx is used by medical writers of intestinal worms. Compare the account of
the death of Antiochus Epiphanes, the great persecutor of the Jews. "So that the worms rose up out of the body of this wicked man, and whiles he lived in sorrow and
pain, his flesh fell away, and the filthiness of his smell was noisome to all his army" (2 Macc. ix. 9). Sylla, the Roman dictator, is also said to have suffered from a similar
disease.

Gave up the ghost. See on Acts 5:5.

CHAPTER 13

1. Prophets. See on Luke 7:26.

Lucius of Cyrene. Attempts have been made to identify him with Luke the evangelist; but the name Lucas is an abbreviation of Lucanus, and not of Lucius. It is worth
noting, however, that, according to Herodotus (iii., 131), the physicians of Cyrene had the reputation of being the second best in Greece, those of Crotona being the
best; and that Galen the physician says that Lucius was before him a distinguished physician in Tarsus of Cilicia. From this it has been conjectured that Luke was born
and instructed in medicine in Cyrene, and left that place for Tarsus, where he made Paul's acquaintance, and was, perhaps, converted by him (Dr. Howard Crosby,
"The New Testament, Old and New Version"). But, apart from the form of the name (see above), the mention of the evangelist's name here is not in accord with his
usual practice, since he nowhere mentions his own name, either in the Gospel or in the Acts; and if the present passage were an exception, we should have expected to
find his name last in the list of the worthies of Antioch. Of the five here named, four are known to be Jews; and therefore, probably, Lucius was also a Jew from
Cyrene, where Jews are known to have abounded. Luke the evangelist, on the contrary, was a Gentile. Nothing certain can be inferred from Romans 16:21 where
Lucius is enumerated by Paul among his kinsmen. If suggenei~v, kinsmen, means here, as is claimed by some, countrymen, it would prove Lucius to be a Jew; but the
word is commonly used of relatives in the New Testament. In Romans 9:3 Paul applies the term to his fellow-countrymen, "my brethren, my kinsmen according to the
flesh, who are Israelites."

Which had been brought up with (su>ntrofov). Some render foster-brother, as Rev.; others, comrade. The word has both meanings.

2. Ministered (leitourgou>ntwn). See on the kindred noun ministration, Luke 1:23. This noun has passed through the following meanings: 1. A civil service, especially in
the technical language of Athenian law. 2. A function or office of any kind, as of the bodily organs. 3. Sacerdotal ministration, both among the Jews and the heathen
(see Hebrews 8:6; 9:21). 4. The eucharistic services. 5. Set forms of divine worship (Lightfoot, "On Philippians," ii., 17). Here, of the performance of Christian
worship. Our word liturgy is derived from it.

Separate. The Greek adds dh>, now, which is not rendered by A.V. or Rev. It gives precision and emphasis to the command, implying that it is for a special purpose,
and to be obeyed at the time. Compare Luke 2:15; Acts 15:36; 1 Corinthians 6:20.

4. Sailed. On Luke's use of words for sailing, see Introduction.

5. Synagogues. The plural implies that the Jews were numerous in Salamis. Augustus, according to Josephus, made Herod the Great a present of half the revenue of the
copper mines of Cyprus, so that numerous Jewish families would be settled in the island. In the reign of Trajan, upon the breaking out of a Jewish insurrection, the
whole island fell into the hands of the Jews, and became a rallying-point for the revolt. It is said that two hundred and forty thousand of the native population were
sacrificed to the fury of the insurgents. When the rebellion was extinguished, the Jews were forbidden thenceforth, on pain of death, to set foot on the island.

Minister (uJphre>thn). Better, as Rev., attendant. See on Matthew 5:25.

6. Sorcerer (ma>gon). That the man was an impostor is told us in the next word, but not in this term. It is the word used of the wise men who came to the Savior's
cradle. See Matthew 2:1, 7, 16. Elymas was a magian; of what kind is shown by false prophet. See on Matthew 2:1.

Bar-Jesus. Son of Jesus or Joshua.

7. The deputy (ajnqupa>tw|). Better, Rev., proconsul. See Introduction to Luke, on Luke's accuracy in designating public officers.

Sergius Paulus. Di Cesnola relates the discovery at Soli, which, next to Salamis, was the most important city in the island, of a slab with a Greek inscription containing
the name of Paulus, proconsul.

Prudent (sunetw|~). Better, as Rev., a man of understanding. See on Matthew 11:25.

8. Elymas. An Arabic word, meaning the wise, and equivalent to Magus. See on ver. 6.

Withstood. "The position of soothsayer to a Roman proconsul, even though it could only last a year, was too distinguished and too lucrative to abandon without a
struggle" (Farrar, "Life and Work of Paul").
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 265 / 632
9. Saul - Paul. The first occurrence of the name of Paul in the Acts. Hereafter he is constantly so called, except when there is a reference to the earlier period of his life.
Various explanations are given of the change of name. The most satisfactory seems to be that it was customary for Hellenistic Jews to have two names, the one Hebrew
8. Elymas. An Arabic word, meaning the wise, and equivalent to Magus. See on ver. 6.

Withstood. "The position of soothsayer to a Roman proconsul, even though it could only last a year, was too distinguished and too lucrative to abandon without a
struggle" (Farrar, "Life and Work of Paul").

9. Saul - Paul. The first occurrence of the name of Paul in the Acts. Hereafter he is constantly so called, except when there is a reference to the earlier period of his life.
Various explanations are given of the change of name. The most satisfactory seems to be that it was customary for Hellenistic Jews to have two names, the one Hebrew
and the other Grreek or Latin. Thus John was also called Marcus; Symeon, Niger; Barsabas, Justus. As Paul now comes prominently forward as the apostle to the
Gentiles, Luke now retains his Gentile name, as he did his Jewish name during his ministry among the Jews. The connection of the name Paul with that of the deputy
seems to me purely accidental. It was most unlike Paul to assume the name of another man, converted by his instrumentality, out of respect to him or as a memorial of
his conversion. Farrar justly observes that there would have been in this "an element of vulgarity impossible to St. Paul"

Set his eyes on him. See on Luke 4:20.

10. Mischief (rJa|diourgi>av). Only here in New Testament. Originally, ease or facility in doing; hence readiness in turning the hand to anything, bad or good; and so
recklessness, unscrupulousness, wickedness. A kindred word (rJa|diou>rghma, lewdness, Rev., villainy) occurs at Acts 18:14.

Right ways. Or straight, possibly with an allusion to Elymas' crooked ways.

11. Mist (ajclu). Only here in New Testament. The word is used by medical writers as a name for a disease of the eyes. The mention of the successive stages, first
dimness, then total darkness, are characteristic of the physician. "The first miracle which Paul performed was the infliction of a judgment; and that judgment the same
which befell himself when arrested on his way to Damascus" (Gloag).

12. Astonished (ejkplhsso>menov). See on Matthew 7:28.

13. Loosed (ajnacqe>ntev). See on Luke 8:22.

Paul and his company (oiJ peri). Lit., those around Paul. In later writers, used to denote the principal person alone, as John 11:19 came to Mary and Martha; where
the Greek literally reads, came to the women around Mary and Martha. Paul, and not Barnabas, now appears as the principal person.

15. Exhortation. See on Acts 9:31.

16. Beckoning. See on Acts 12:17.

Men of Israel. See on Acts 3:12.

17. People (laou~). Restricted in the Acts to the people of Israel.

18. Suffered he their manners (ejtropofo>rhsen). From pro>pov, fashion or manner, and fore>w, to bear or suffer. The preferable reading, however, is
ejtrofofo>rhsen; from trofo>v, a nurse; and the figure is explained by, and probably was drawn from, Deuteronomy 1:31. The American revisers properly insist on the
rendering, as a nursing-father bare he them.

19. Divided by lot (kateklhrono>mhsen). The A.V. gives the literal rendering. The Rev., gave them their land for an inheritance, is correct, so far as the meaning
inheritance is concerned (see on 1 Peter 1:4), but does not give the sense of distribution which is contained in the word.

24. Before his coming (propou th~v eijso>dou aujtou~). Lit., before the face of his entrance. A Hebrew form of expression.

25. Think ye (uJponoei~te). Originally, to think secretly: hence to suspect, conjecture.

26. To you. The best texts read to us.

33. Hath fulfilled (ejkpeplh>rwke). Completely fulfilled; force of ejk, out and out.

34. The sure mercies (ta). Lit., the holy things, the sure. Rev., the holy and sure blessings.

35. Suffer (dw>seiv). Lit., give.

36. Was laid unto (prosete>qh). Lit., was added unto. Compare Acts 2:47; 5:14.

41. Perish (ajfani>sqhte). Lit., vanish.

Declare (ejkdihgh~tai). Only here and Acts 15:3. See on shew, Luke 8:39. The word is a very strong expression for the fullest and clearest declaration: declare
throughout.

42. Next (metaxu). The word commonly means intermediate, and hence is explained by some as referring to the intermediate week. But the meaning is fixed by ver. 44;
and though the word does not occur in the New Testament elsewhere in the sense of next, it has that meaning sometimes in later Greek.

43. Religious (sebome>nwn). Lit., worshipping. Compare ver. 50 and Acts 16:14.

Proselytes (proshlu>twn). Originally, one who arrives at a place; a stranger; thence of one who comes over to another faith.

45. Envy (zh>lou). Rev., jealousy. See on James 3:14.

46. Put (ajpwqei~sqe). Not strong enough. Better, as Rev., thrust, denoting violent rejection.

Lo (ijdou). Marking a crisis.

50. Honorable
 Copyright (c) (eujsch>monav). See on
               2005-2009, Infobase    MarkCorp.
                                    Media  15:43. Women of rank, or, as Rev., of honorable state.                                                       Page 266 / 632
Coasts (oJri>wn). Not a good rendering, because it implies merely a sea-coast; whereas the word is a general one for boundaries.
46. Put (ajpwqei~sqe). Not strong enough. Better, as Rev., thrust, denoting violent rejection.

Lo (ijdou). Marking a crisis.

50. Honorable (eujsch>monav). See on Mark 15:43. Women of rank, or, as Rev., of honorable state.

Coasts (oJri>wn). Not a good rendering, because it implies merely a sea-coast; whereas the word is a general one for boundaries.

51. Shook off. See on Matthew 10:14.

Dust. See on Luke 10:11.

CHAPTER 14

3. Long (iJkano). See on Luke 7:6.

Abode. See on Acts 12:19.

In the Lord. Lit., upon (ejpi>) the Lord: in reliance on him.

5. Assault (oJrmh). Too strong, as is also the Rev., onset. In case an actual assault had been made, it would have been absurd for Luke to tell us that "they were ware
of it." It is rather the purpose and intention of assault beginning to assume the character of a movement. See on James 3:4.

To stone. Paul says he was stoned once (2 Corinthians 11:25). This took place at Lystra (see ver. 19).

6. Were ware (sunido>ntev). Rev., became aware. See on considered, Acts 12:12.

7. They preached the gospel (h=san eujaggelizo>menoi). The finite verb with the participle, denoting continuance. They prolonged their preaching for some time.

8. Impotent (ajdu>natov). The almost universal meaning of the word in the New Testament is impossible (see Matthew 19:26; Hebrews 6:4 etc.). The sense of weak
or impotent occurs only here and Romans 15:1.

9. Heard (h]koue). The force of the imperfect should be given here. He was hearing while Paul preached.

10. Upright (ojrqo>v). Only here and Hebrews 12:13. Compare made straight, Luke 13:13 and see note there.

Leaped (h[lato). Better, as Rev., leaped up. Note the aorist tense, indicating a single act, while the imperfect, walked, denotes continuous action.

11. In the speech of Lycaonia. The apostles had been conversing with them in Greek. The fact that the people now spoke in their native tongue explains why Paul and
Barnabas did not interfere until they saw the preparations for sacrifice. They did not understand what was being said by the people about their divine character. It was
natural that the surprise of the Lystrans should express itself in their own language rather than in a foreign tongue.

In the likeness of men (oJmoiwqe>ntev ajnqrw>poiv). Lit., having become like to men. A remnant of the earlier pagan belief that the gods visited the earth in human
form. Homer, for example, is full of such incidents. Thus, when Ulysses lands upon his native shore, Pallas meets him

"in the shape

Of a young shepherd delicately formed,

As are the sons of kings. A mantle lay

Upon her shoulder in rich folds; her feet

Shone in their sandals; in her hands she bore

A javelin."

Odyssey, xiii., 485 sq.

Again, one rebukes a suitor for maltreating Ulysses:

"Madman! what if he

Came down from heaven and were a God! The gods

Put on the form of strangers from afar,

And walk our towns in many different shapes,

To mark the good and evil deeds of men."

Odyssey, xvii., 485 sq.

12. Barnabas Jupiter, and Paul Mercury. The Greek names of these deities were Zeus and Hermes. As the herald of the gods, Mercury is the God of skill in the use of
speech and of eloquence in general, for the heralds are the public speakers in the assemblies and on other occasions. Hence he is sent on messages where persuasion
or argument are required, as to Calypso to secure the release of Ulysses from Ogygia ("Odyssey," i., 84); and to Priam to warn him of danger and to escort him to the
Grecian fleet ("Iliad," xxiv., 390). Horace addresses him as the "eloquent" grandson of Atlas, who artfully formed by oratory the savage manners of a primitive race
 Copyright
("Odes,"     (c) 2005-2009,
         i., 10).              Infobase
                  Hence the tongues      Media Corp.
                                      of sacrificial                                                                                                   Page
                                                     animals were offered to him. As the God of ready and artful speech, his office naturally extended to      267 / 632
                                                                                                                                                          business
negotiations. He was the God of prudence and skill in all the relations of social intercourse, and the patron of business and gain. A merchant-guild at Rome was
established under his protection. And as, from its nature, commerce is prone to degenerate into fraud, so he appears as the God of thievery, exhibiting cunning, fraud,
12. Barnabas Jupiter, and Paul Mercury. The Greek names of these deities were Zeus and Hermes. As the herald of the gods, Mercury is the God of skill in the use of
speech and of eloquence in general, for the heralds are the public speakers in the assemblies and on other occasions. Hence he is sent on messages where persuasion
or argument are required, as to Calypso to secure the release of Ulysses from Ogygia ("Odyssey," i., 84); and to Priam to warn him of danger and to escort him to the
Grecian fleet ("Iliad," xxiv., 390). Horace addresses him as the "eloquent" grandson of Atlas, who artfully formed by oratory the savage manners of a primitive race
("Odes," i., 10). Hence the tongues of sacrificial animals were offered to him. As the God of ready and artful speech, his office naturally extended to business
negotiations. He was the God of prudence and skill in all the relations of social intercourse, and the patron of business and gain. A merchant-guild at Rome was
established under his protection. And as, from its nature, commerce is prone to degenerate into fraud, so he appears as the God of thievery, exhibiting cunning, fraud,
and perjury. 20 "He represents, so to speak, the utilitarian side of the human mind.... In the limitation of his faculties and powers, in the low standard of his moral habits,
in the abundant activity of his appetites, in his indifference, his ease, his good nature, in the full-blown exhibition of what Christian theology would call conformity to the
world, he is, as strictly as the nature of the case admits, a product of the invention of man. He is the God of intercourse on earth" (Gladstone, "Homer and the Homeric
Age").

The chief speaker (oJ hJgou>menov tou~ lo>gou). Lit., the leader in discourse. Barnabas was called Jupiter, possibly because his personal appearance was more
imposing than Paul's (see 2 Corinthians 10:1, 10), and also because Jupiter and Mercury were commonly represented as companions in their visits to earth. 21

13. Of Jupiter (tou~ Dio). Properly, the Jupiter, the tutelary deity of Lystra. It is unnecessary to supply temple, as Rev. The God himself was regarded as present in his
temple.

The gates (pulw~nav). What gates are intended is uncertain. Some say, the city gates; others, the temple gates; and others, the doors of the house in which Paul and
Barnabas were residing. See on Acts 12:13.

14. Ran in (eijseph>dhsan). A feeble translation, even if this reading is retained. The verb means to leap or spring. The best texts read ejxeph>dhsan, sprang forth,
probably from the gate of their house, or from the city gate, if the sacrifice was prepared in front of it.

Crying out (kra>zontev). Inarticulate shouts to attract attention.

15. Of like passions (oJmoiopaqei~v). Only here and James 5:17 on which see note. Better, of like nature.

Turn (ejpistre>fein). Compare 1 Thessalonians 1:9 where the same verb is used.

16. Times (geneai~v). More correctly, generations, as Rev.

17. Rains. Jupiter was Lord of the air. He dispensed the thunder and lightning, the rain and the hail, the rivers and tempests. "All signs and portents whatever, that
appear in the air, belong primarily to him, as does the genial sign of the rainbow" (Gladstone, "Homer and the Homeric Age"). The mention of rain is appropriate, as
there was a scarcity of water in Lycaonia.

Food. Mercury, as the God of merchandise, was also the dispenser of food.

"No one can read the speech without once more perceiving its subtle and inimitable coincidence with his (Paul's) thoughts and expressions. The rhythmic conclusion is
not unaccordant with the style of his most elevated moods; and besides the appropriate appeal to God's natural gifts in a town not in itself unhappily situated, but
surrounded by a waterless and treeless plain, we may naturally suppose that the 'filling our hearts with food and gladness' was suggested by the garlands and festive
pomp which accompanied the bulls on which the people would afterward have made their common banquet" (Farrar, "Life and Work of Paul"). For the coincidences
between this discourse and other utterances of Paul, compare ver. 15, and 1 Thessalonians 1:9; ver. 16, and Romans 3:25; Acts 17:30; ver. 17, and Romans 1:19, 20.

19. Stoned. See on ver. 5.

20. To Derbe. A journey of only a few hours.

21. Taught (maqhteu>santev). More correctly, made disciples of, as Rev. See on Matthew 13:52.

Many. See on Luke 7:6.

22. Confirming. See on stablish, 1 Peter 5:10.

23. Ordained (ceirotonh>santev). Only here and 2 Corinthians 8:19. Rev., more correctly, appointed. The meaning ordain is later. See on Acts 10:41.

Elders (presbute>pouv). For the general superintendence of the church. The word is synonymous with ejpi>skopoi, overseers or bishops (see on visitation, 1 Peter
2:12). Those who are called elders, in speaking of Jewish communities, are called bishops, in speaking of Gentile communities. Hence the latter term prevails in Paul's
epistles.

Commended (pare>qento). See on set before, Luke 9:16; and commit, 1 Peter 4:19.

27. With them (met' aujtw~n). In connection with them; assisting them.

And how (kai). Better, that. The and has an incressive and particularizing force: "and in particular, above all."

CHAPTER 15

1. Taught. Rather the imperfect, were teaching. They had not merely broached the error, but were inculcating it.

Manner (e]qei). Better, custom, as Rev.

2. Question (zhth>matov). Found only in the Acts, and alwaye of a question in dispute.

3. Being brought on their way (proprmfqe>ntev). Lit., having been sent forth; under escort as a mark of honor.

Declaring. See on Acts 13:41. In the various towns along their route.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 268 / 632
4. Were received (propemfqe>ntev). The word implies a cordial welcome, which they were not altogether sure of receiving.
3. Being brought on their way (proprmfqe>ntev). Lit., having been sent forth; under escort as a mark of honor.

Declaring. See on Acts 13:41. In the various towns along their route.

4. Were received (propemfqe>ntev). The word implies a cordial welcome, which they were not altogether sure of receiving.

5. Arose. In the assembly.

Sect. See on heresies, 2 Peter 2:1.

7. The word of the gospel (togou tou~ eujaggeli>ou). This phrase occurs nowhere else; and eujagge>lion, gospel, is found only once more in Acts (Acts 20:24).

8. Which knoweth the heart (kardiognw>sthv). Only here and Acts 1:24.

10. Were able (ijscu>samen). See on Luke 14:30; 16:3.

12. Hearkened. The imperfect (h]kouon) denotes attention to a continued narrative.

Declaring (ejxhgoume>nwn). Better, as Rev., rehearsing. See on Luke 24:35.

What miracles, etc. Lit., how many (o[sa).

13. James. See Introduction to Catholic Epistles.

18. Known unto God, etc. The best texts join these words with the preceding verse, from which they omit all; rendering, The Lord, who maketh these things known
from the beginning of the world.

19. Trouble (parenoclei~n). Only here in New Testament. See on vexed, Luke 6:18.

20. Write (ejpistei~lai). Originally, to send to, as a message; hence, by letter. The kindred noun ejpistolh>, whence our epistle, means, originally, anything sent by a
messenger. Letter is a secondary meaning.

Pollutions (ajlisghma>twn). A word not found in classical Greek, and only here in the New Testament. The kindred verb ajlisgei~n, to pollute, occurs in the Septuagint,
Daniel 1:8; Malachi 1:7 and both times in the sense of defiling by food. Here the word is defined by things sacrificed to idols (ver. 29); the flesh of idol sacrifices, of
which whatever was not eaten by the worshippers at the feasts in the temples, or given to the priests, was sold in the markets and eaten at home. See 1 Corinthians
10:25-28; and Exodus 34:15.

Fornication. In its literal sense. "The association of fornication with three things in themselves indifferent is to be explained from the then moral corruption of heathenism,
by which fornication, regarded from of old with indulgence, and even with favor, nay, practiced without shame even by philosophers, and surrounded by poets with all
the tinsel of lasciviousness, had become in public opinion a thing really indifferent" (Meyer). See Dollinger, "The Gentile and the Jew," ii., 237 sq.

Strangled. The flesh of animals killed in snares, and whose blood was not poured forth, was forbidden to the Israelites.

23. Greeting (cai>rein). The usual Greek form of salutation. It occurs nowhere else in the salutation of a New Testament epistle save in the Epistle of James (1:1). See
note there. It appears in the letter of Claudius Lysias (Acts 23:26).

24. Subverting (ajnaskeua>zontev). Only here in New Testament, and not found either in the Septuagint or in the Apocrypha. Originally, it means to pack up baggage,
and so to carry away; hence, to dismantle or disfurnish. So Thucydides (4, 116) relates that Brasidas captured Lecythus, and then pulled it down and dismantled it
(ajnaskeua>sav). From this comes the more general meaning to lay waste, or ravage. The idea here is that of turning the minds of the Gentile converts upside down;
throwing them into confusion like a dismantled house.

We gave no commandment (ouj diesteila>meqa). The word originally means to put asunder; hence, to distinguish, and so of a commandment or injunction, to
distinguish and emphasize it. Therefore implying express orders, and so always in the New Testament, where it is almost uniformly rendered charge. The idea here is,
then, "we gave no express injunction on the points which these Judaizers have raised."

25. Barnabas and Paul. Here, as in ver. 12, Barnabas is named first, contrary to the practice of Luke since Acts 13:9. Barnabas was the elder and better known, and in
the church at Jerusalem his name would naturally precede Paul's. The use of the Greek salutation, and this order of the names, are two undesigned coincidences going
to attest the genuineness of this first document preserved to us from the Acts of the primitive church.

29. Blood. Because in the blood was the animal's life, and it was the blood that was consecrated to make atonement. See Genesis 9:6; Leviticus 17:10-14;
Deuteronomy 12:23, 24. The Gentiles had no scruples about eating blood; on the contrary, it was a special delicacy. Thus Homer:

"At the fire

Already lie the paunches of two goats,

Preparing for our evening meal, and both

Are filled with fat and blood. Whoever shows

himself the better man in this affray,

And conquers, he shall take the one of these

He chooses."

Odyssey, xviii., 44 sq.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 269 / 632
The heathen were accustomed to drink blood mingled with wine at their sacrifices.
He chooses."

Odyssey, xviii., 44 sq.

The heathen were accustomed to drink blood mingled with wine at their sacrifices.

Farewell (e]rjrJwsqe). Lit., be strong, like the Latin valete. Compare the close of Claudius Lysias' letter to Festus (Acts 23:30).

31. Consolation. See on Acts 9:31.

32. Many words. Or, lit., much discourse; adding the spoken to the written consolation.

Exhorted. Or comforted. See on ver. 31. The latter agrees better with consolation there.

Confirmed. See on Acts 14:22.

36. Let us go again and visit (ejpistre>yantev dhmeqa). Lit., Having returned, let us now visit. The A.V. omits now. See on Acts 13:2.

In every city (katalin). Kata> has the force of city by city.

38. Him (tou~ton). Lit., that one. It marks him very strongly, and is an emphatic position at the end of the sentence.

Departed (ajposta>nta). Rev., withdrew. It furnishes the derivation of our word apostatize.

39. The contention was so sharp (ejge>neto paroxusmo). More correctly, there arose a sharp contention. Only here and Hebrews 10:24. Our word paroxysm is a
transcription of paroxusmo. An angry dispute is indicated.

Barnabas. The last mention of him in the Acts.

40. Recommended. Which was not the case with Barnabas, leading to the inference that the church at Antioch took Paul's side in the dispute.

CHAPTER 16

3. To go forth (ejxelqei~n). The word is used of going forth as a missionary in Luke 9:6; 3 John 1:7.

5. Were established (ejstereou~nto). Rather, were strengthened. Another word is used for established. See Acts 14:22; 15:32, 41; 18:23. There is a difference,
moreover, between being strengthened and established. See 1 Peter verse 10.

6. Asia. See on Acts 2:9.

8. Passing by Mysia. Not avoiding, since they could not reach Troas without traversing it; but omitting it as a preaching-place.

Came down. From the highlands to the coast.

10. We sought. Note the introduction, for the first time here, of the first person, intimating the presence of the author with Paul.

Assuredly gathering (sumbiba>zontev). See on proving, Acts 9:22.

11. Came with a straight course (eujqudromh>samen). Lit., we ran a straight course. A nautical term for sailing before the wind.

12. Chief (prw>th). Some explain, the first city to which they came in Macedonia.

A colony (kolwni>a). Roman towns were of two classes: municipia, or free towns, and colonies. The distinction, however, was not sharply maintained, so that, in some
cases, we find the same town bearing both names. The two names involved no difference of right or of privilege. The historical difference between a colony and a free
town is, that the free towns were taken into the state from without, while the colonies were offshoots from within. "The municipal cities insensibly equaled the rank and
splendor of the colonies; and in the reign of Hadrian it was disputed which was the preferable condition, of those societies which had issued from, or those which had
been received into, the bosom of Rome" (Gibbon, "Decline and Fall").

The colony was used for three different purposes in the course of Roman history: as a fortified outpost in a conquered country; as a means of providing for the poor of
Rome; and as a settlement for veterans who had served their time. It is with the third class, established by Augustus, that we have to do here. The Romans divided
mankind into citizens and strangers. An inhabitant of Italy was a citizen; an inhabitant of any other part of the empire was a peregrinus, or stranger. The colonial policy
abolished this distinction so far as privileges were concerned. The idea of a colony was, that it was another Rome transferred to the soil of another country. In his
establishment of colonies, Augustus, in some instances, expelled the existing inhabitants and founded entirely new towns with his colonists; in others, he merely added
his settlers to the existing population of the town then receiving the rank and title of a colony. In some instances a place received these without receiving ally new citizens
at all. Both classes of citizens were in possession of the same privileges, the principal of which were, exemption from scourging, freedom from arrest, except in extreme
cases, and, in all cases, the right of appeal from the magistrate to the emperor. The names of the colonists were still enrolled in one of the Roman tribes. The traveler
heard the Latin language and was amenable to the Roman law. The coinage of the city had Latin inscriptions. The affairs of the colony were regulated by their own
magistrates named Dumviri, who took pride in calling themselves by the Roman title of praetors (see on verse 20).

13. Out of the city (e]xw th~v po>lewv). The best texts read pu>lhv, the gate.

River. Probably the Gangas or Gangites.

Where prayer was wont to be made (ou+ ejnoni>zeto proseuch). The best texts read ejnomi>zomen proseuch, where we supposed there was a place of prayer. The
number of Jews in Philippi was small, since it was a military and not a mercantile city; consequently there was no synagogue, but only a proseucha, or praying-place, a
slight structure, and often open to the sky. It was outside the gate, for the sake of retirement, and near a stream, because of the ablutions connected with the worship.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 270 / 632
14. Lydia. An adjective: the Lydian; but as Lydia was a common name among the Greeks and Romans, it does not follow that she was named from her native country.

A seller of purple. On purple, see note on Luke 16:19.
Where prayer was wont to be made (ou+ ejnoni>zeto proseuch). The best texts read ejnomi>zomen proseuch, where we supposed there was a place of prayer. The
number of Jews in Philippi was small, since it was a military and not a mercantile city; consequently there was no synagogue, but only a proseucha, or praying-place, a
slight structure, and often open to the sky. It was outside the gate, for the sake of retirement, and near a stream, because of the ablutions connected with the worship.

14. Lydia. An adjective: the Lydian; but as Lydia was a common name among the Greeks and Romans, it does not follow that she was named from her native country.

A seller of purple. On purple, see note on Luke 16:19.

Thyatira. The district of Lydia, and the city of Thyatira in particular, were famous for purple dyes. So Homer:

"As when some Carian or Maeonian 22 dame

Tinges with purple the white ivory,

To form a trapping for the cheeks of steeds"

Iliad, iv., 141.

An inscription found in the ruins of Thyatira relates to the guild of dyers.

Heard (h]kouen). Imperfect, was hearing while we preached.

15. Constrained (parebia>sato). Only here and Luke 24:29 on which see note. The constraint was from ardent gratitude.

16. Damsel. See on Acts 12:13.

Spirit of divination (pneu~ma Pu>qwna). Lit., a spirit, a Python. Python, in the Greek mythology, was the serpent which guarded Delphi. According to the legend, as
related in the Homeric hymn, Apollo descended from Olympus in order to select a site for his shrine and oracle. Having fixed upon a spot on the southern side of
Mount Parnassus, he found it guarded by a vast and terrific serpent, which he slew with an arrow, and suffered its body to rot (puqei~n) in the sun. Hence the name of
the serpent Python (rotting); Pytho, the name of the place, and the epithet Pythian, applied to Apollo. The name Python was subsequently used to denote a prophetic
demon, and was also used of soothsayers who practiced ventriloquism, or speaking from the belly. The word ejggastri>muqov, ventriloquist, occurs in the Septuagint,
and is rendered having a familiar spirit (see Leviticus 19:31; 20:6,27; 1 Samuel 28:7, 8). The heathen inhabitants of Philippi regarded the woman as inspired by Apollo;
and Luke, in recording this case, which came under his own observation, uses the term which would naturally suggest itself to a Greek physician, a Python-spirit,
presenting phenomena identical with the convulsive movements and wild cries of the Pythian priestess at Delphi.

Soothsaying (manteuome>nh). Akin to mai>nomai, to rave, in allusion to the temporary madness which possessed the priestess or sibyl while under the influence of the
God. Compare Virgil's description of the Cumaean Sibyl:

"And as the word she spake

Within the door, all suddenly her visage and her hue

Were changed, and all her sleeked hair and gasping breath she drew,

And with the rage her wild heart swelled, and greater was she grown,

Nor mortal-voiced; for breath of God upon her heart was blown

As he drew nigher."

Aeneid, vil, 45 sq.

18. Grieved (diapomhqei). Not strong enough. Rather, worn out. Both grieved at the sad condition of the woman, and thoroughly annoyed and indignant at the
continued demonstrations of the evil spirit which possessed her. Compare Acts 4:2.

19. Was gone (ejxh~lqen). Went out with the evil spirit.

20. Magistrates (strathgoi~v). Their usual name was duumviri answering to the consuls of Rome; but they took pride in calling themselves strathgoi>, or praetors, as
being a more honorable title. This is the only place in the Acts where Luke applies the term to the rulers of a city. See Introduction to Luke.

Jews. Who at this time were in special disgrace, having been lately banished from Rome by Claudius (see Acts 18:2). The Philippians do not appear to have recognized
the distinction between Christians and Jews.

21. Being Romans. The Romans granted absolute toleration to conquered nations to follow their own religious customs, and took the gods of these countries under
their protection. Otho, Domitian, Commodus, and Caracalla were zealous partisans of the worship of Isis; Serapis and Cybele were patronized at Rome; and in the
reign of Nero the religious dilettante at Rome affected Judaism, and professed to honor the name of Moses and the sacred books. Poppaea, Nero's consort, was their
patroness, and Seneca said, "the Jewish faith is now received on every hand. The conquered have given laws to the conquerors." On the other hand, there were laws
which forbade the introduction of strange deities among the Romans themselves. In 186 B.C., when stringent measures were taken by the government for the
repression of Bacchanalian orgies in Rome, one of the consuls, addressing an assembly of the people, said: "How often in the ages of our fathers was it given in charge
to the magistrates to prohibit the performance of any foreign religious rites; to banish strolling sacrificers and soothsayers from the forum, the circus, and the city; to
search for and burn books of divination; and to abolish every mode of sacrificing that was not conformable to the Roman practice" (Livy, xxxix., 16) It was contrary to
strict Roman law for the Jews to propagate their opinions among the Romans, though they might make proselytes of other nations.

22. Rent off their clothes (perirjrJh>xantev). Only here in New Testament. By the usual formula of command to the lictors: Go, lictors; strip off their garments; let them
be scourged!

To beat (rJabdi>zein).
Copyright              FromInfobase
            (c) 2005-2009,  rJa>bdov, a rod.Corp.
                                    Media    Rev. properly adds, with rods.                                                                          Page 271 / 632
23. Prison. See on ch. verse 21.
22. Rent off their clothes (perirjrJh>xantev). Only here in New Testament. By the usual formula of command to the lictors: Go, lictors; strip off their garments; let them
be scourged!

To beat (rJabdi>zein). From rJa>bdov, a rod. Rev. properly adds, with rods.

23. Prison. See on ch. verse 21.

24. The inner prison. Some have supposed this to be the lower prison, being misled by the remains of the Mamertine prison at Rome, on the declivity of the Capitoline,
and near the Arch of Septimius Severus. This consists of two chambers, one above the other, excavated in the solid rock. In the center of the vault of the lower
chamber is a circular opening, through which it is supposed that prisoners were let down into the dungeon. Modern excavations, however, have shown that these two
chambers were connected with a series of large chambers, now separated by an alley from the prison of St. Peter. The opening into the passage leading to these was
discovered in the lower dungeon. Under this passage ran a drain, which formed branch of the Cloaca Maxima, or main sewer. Six of these chambers have been
brought to light, evidently apartments of a large prison in the time of the Roman kings. Mr. John Henry Parker, from whose elaborate work on the primitive fortifications
of Rome these details are drawn, believes that the prison of St. Peter now shown to tourists formed the vestibule and guard-room of the great prison. It was customary
to have a vestibule, or house for the warder, at a short distance from the main prison. Thus he distinguished the inner prison from this vestibule. With this agrees the
description in the Rev. John Henry Newman's "Callista:" "The state prison was arranged on pretty much one and the same plan through the Roman empire, nay, we
may say throughout the ancient world. It was commonly attached to the government buildings, and consisted of two parts. The first was the vestibule, or outward
prison, approached from the praetorium, and surrounded by cells opening into it. The prisoners who were confined in these cells had the benefit of the air and light
which the hall admitted. From the vestibule there was a passage into the interior prison, called Robur or Lignum, from the beams of wood which were the instruments of
confinement, or from the character of its floor. It had no window or outlet except this door, which, when closed, absolutely shut out light and air. This apartment was
the place into which Paul and Silas were cast at Philippi. The utter darkness, the heat, and the stench of this miserable place, in which the inmates were confined day
and night, is often dwelt upon by the martyrs and their biographers."

Stocks (xu>lon). Lit., the timber. An instrument of torture having five holes, four for the wrists and ankles and one for the neck. The same word is used for the cross,
Acts 5:30; 10:39; Galatians 3:13; 1 Peter 2:24.

25. Prayed and sang praises (proseuco>menoi u[mnoun). Lit., praying, they sang hymns. The praying and the praise are not described as distinct acts. Their singing of
hymns was their prayer, probably Psalms.

27. Would have killed (e]mellen ajnairei~n). Rev., more correctly, was about to kill. Knowing that he must suffer death for the escape of his prisoners.

29. A light (fw~ta). Rev., more correctly, lights. Several lamps, in order to search everywhere.

Sprang in. See on ran in, Acts 14:14.

33. He took (paralabw). Strictly, "took them along with (para>) him:" to some other part of the prison.

Washed their stripes (e]lousen ajpo). Properly, "washed them from (ajpo>) their stripes." The verb lou>ein expresses the bathing of the entire body (Hebrews 10:23;
Acts 9:37; 2 Peter 2:22); while ni>ptein commonly means the washing of a part of the body (Matthew 6:17; Mark 8:3; John 13:5). The jailer bathed them; cleansing
them from the blood with which they were besprinkled from the stripes.

34. Brought (ajnagagw>n). Lit., "brought up (ajna>)." His house would seem to have been above the court of the prison where they were. See on took, verse 33.

Believing (pepisteukw). More correctly, having believed; assigning the reason for his joy: "in that he had believed."

35. Serjeants (rJabdou>couv). Lit., those who hold the rod. The Roman lictors. They were the attendants of the chief Roman magistrates.

"Ho, trumpets, sound a war-note!

Ho, lictors, clear the way!

The knights will ride, in all their pride,

Along the streets today."

MACAULAY, Lays of Ancient Rome.

They preceded the magistrates one by one in a line. They had to inflict punishment on the condemned, especially; on Roman citizens. They also commanded the people
to pay proper respect to a passing magistrate, by uncovering, dismounting from horseback, and standing out of the way. The badge of their office was the fasces, an ax
bound up in a bundle of rods; but in the colonies they carried staves.

Those men. Contemptuous

37. They have beaten us publicly, uncondemned, men that are Romans. Hackett remarks that "almost every word in this reply contains a distinct allegation. It would be
difficult to find or frame a sentence superior to it in point of energetic brevity." Cicero in his oration against Verres relates that there was a Roman citizen scourged at
Messina; and that in the midst of the noise of the rods, nothing was heard from him but the words, "I am a Roman citizen." He says: "It is a dreadful deed to bind a
Roman citizen; it is a crime to scourge him; it is almost parricide to put him to death."

40. They went out. Note that Luke here resumes the third person, implying that he did not accompany them.

CHAPTER 17

3. Opening and alleging. The latter word is rather propounding, or setting forth (paratiqe>menov). See on set before, Luke 9:16; and commit, 1 Peter 4:19. Bengel
remarks, "Two steps, as if one, having broken the rind, were to disclose and exhibit the kernel."

4. Consorted with (proseklhrw>qhsan). Only here in New Testament. More strictly, "were added or allotted to."
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 272 / 632
Chief women. The position of women in Macedonia seems to have been exceptional. Popular prejudice, and the verdict of Grecian wisdom in its best age, asserted her
natural inferiority. The Athenian law provided that everything which a man might do by the counsel or request of a woman should be null in law. She was little better
remarks, "Two steps, as if one, having broken the rind, were to disclose and exhibit the kernel."

4. Consorted with (proseklhrw>qhsan). Only here in New Testament. More strictly, "were added or allotted to."

Chief women. The position of women in Macedonia seems to have been exceptional. Popular prejudice, and the verdict of Grecian wisdom in its best age, asserted her
natural inferiority. The Athenian law provided that everything which a man might do by the counsel or request of a woman should be null in law. She was little better
than a slave. To educate her was to advertise her as a harlot. Her companions were principally children and slaves. In Macedonia, however, monuments were erected
to women by public bodies; and records of male proper names are found, in Macedonian inscriptions, formed on the mother's name instead of on the father's.
Macedonian women were permitted to hold property, and were treated as mistresses of the house. These facts are born out by the account of Paul's labors in
Macedonia. In Thessalonica, Beroea, and Philippi we note additions of women of rank to the church; and their prominence in church affairs is indicated by Paul's
special appeal to two ladies in the church at Philippi to reconcile their differences, which had caused disturbance in the church, and by his commending them to his
colleagues as women who had labored with him in the Lord (Philippians 4:2, 3).

5. Of the baser sort (ajgorai>wn). From ajgora>, the market-place; hence loungers in the market-place; the rabble. Cicero calls them subrastrani, those who hung
round the rostra, or platform for speakers in the forum; and Plautus, subbasilicani, the loungers round the court-house or exchange. The word occurs only here and
Acts 19:38, on which see note.

Gathered a company (ojclopoih>santev). Rev., better, a crowd.. Only here in New Testament.

6. Rulers of the city (polita>rcav). Another illustration of Luke's accuracy. Note that the magistrates are called by a different name from those at Philippi. Thessalonica
was not a colony, but a free city (see on colony, Acts 16:12), and was governed by its own rulers, whose titles accordingly did not follow those of Roman magistrates.
The word occurs only here and verse 8, and has been found in an inscription on an arch at Thessalonica, where the names of the seven politarchs are mentioned. The
arch is thought by antiquarians to have been standing in Paul's time.

7. Contrary to the decrees of Caesar. The charge at Philippi was that of introducing new customs; but as Thessalonica was not a colony, that charge could have no
force there. The accusation substituted is that of treason against the emperor; that of which Jesus was accused before Pilate. "The law of treason, by which the ancient
legislators of the republic had sought to protect popular liberty from the encroachments of tyranny,... was gradually concentrated upon the emperor alone, the sole
impersonation of the sovereign people. The definition of the crime itself was loose and elastic, such as equally became the jealousy of a licentious republic or of a
despotic usurper" (Merivale, "History of the Romans under the Empire").

9. Security (to). See on Luke 7:6. Bail, either personal or by a deposit of money. A law term. They engaged that the public peace should not be violated, and that the
authors of the disturbance should leave the city.

11. Searched. Or examined. See on Luke 23:14.

12. Honorable women. See on verse 4, and Mark 15:43.

13. They that conducted (kaqistw~ntev). Lit., brought to the spot. Note the different word employed, Acts 15:3 (see note there).

16. Was stirred (parwxu>neto). Better, as Rev., provoked. See on the kindred word contention (paroxusmo), Acts 15:39.

Saw (qewrou~nti). Better, beheld. See on Luke 10:18.

Wholly given to idolatry (katei>dwlon). Incorrect. The word, which occurs only here in the New Testament, and nowhere in classical Greek, means full of idols. It
applies to the city, not to the inhabitants. "We learn from Pliny that at the time of Nero, Athens contained over three thousand public statues, besides a countless
number of lesser images within the walls of private houses. Of this number the great majority were statues of gods, demi-gods, or heroes. In one street there stood
before every house a square pillar carrying upon it a bust of the God Hermes. Another street, named the Street of the Tripods, was lined with tripods, dedicated by
winners in the Greek national games, and carrying each one an inscription to a deity. Every gateway and porch carried its protecting God. Every street, every square,
nay, every purlieu, had its sanctuaries, and a Roman poet bitterly remarked that it was easier in Athens to find gods than men" (G. S. Davies, "St. Paul in Greece").

18. Epicureans. Disciples of Epicurus, and atheists. They acknowledged God in words, but denied his providence and superintendence over the world. According to
them, the soul was material and annihilated at death. Pleasure was their chief good; and whatever higher sense their founder might have attached to this doctrine, his
followers, in the apostle's day, were given to gross sensualism.

Stoics. Pantheists. God was the soul of the world, or the world was God. Everything was governed by fate, to which God himself was subject. They denied the
universal and perpetual immortality of the soul; some supposing that it was swallowed up in deity; others, that it survived only till the final conflagration; others, that
immortality was restricted to the wise and good. Virtue was its own reward, and vice its own punishment. Pleasure was no good, and pain no evil. The name Stoic was
derived from stoa, a porch. Zeno, the founder of the Stoic sect, held his school in the Stoa Paecile, or painted portico, so called because adorned with pictures by the
best masters.

Babbler (spermolo>gov). Lit., seed-picker: a bird which picks up seeds in the streets and markets; hence one who picks up and retails scraps of news. Trench
("Authorized Version of the New Testament") cites a parallel from Shakespeare:

"This fellow picks up wit as pigeons peas,

And utters it again when Jove doth please.

He is wit's peddler, and retails his wares

At wakes, and wassails, meetings, markets, fairs"

Love's Labor's Lost, v., 2

Setter-forth (kataggeleu). See on declare, verse 23. Compare 1 Peter 4:4,12.

Strange. Foreign.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page Socrates
                                                                                                                                                            273 / 632
19. Areopagus. The Hill of Mars: the seat of the ancient and venerable Athenian court which decided the most solemn questions connected with religion.               was
arraigned and condemned here on the charge of innovating on the state religion. It received its name from the legend of the trial of Mars for the murder of the son of
Neptune. The judges sat in the open air upon seats hewn out in the rock, on a platform ascended by a flight of stone steps immediately from the market-place. A
Setter-forth (kataggeleu). See on declare, verse 23. Compare 1 Peter 4:4,12.

Strange. Foreign.

19. Areopagus. The Hill of Mars: the seat of the ancient and venerable Athenian court which decided the most solemn questions connected with religion. Socrates was
arraigned and condemned here on the charge of innovating on the state religion. It received its name from the legend of the trial of Mars for the murder of the son of
Neptune. The judges sat in the open air upon seats hewn out in the rock, on a platform ascended by a flight of stone steps immediately from the market-place. A
temple of Mars was on the brow of the edifice, and the sanctuary of the Furies was in a broken cleft of the rock immediately below the judges' seats. The Acropolis
rose above it, with the Parthenon and the colossal statue of Athene. "It was a scene with which the dread recollections of centuries were associated. Those who
withdrew to the Areopagus from the Agora, came, as it were, into the presence of a higher power. No place in Athens was so suitable for a discourse upon the
mysteries of religion" (Conybeare and Howson). 23

20. Strange (xeni>zonta). A participle: surprising. Compare 1 Peter 4:4,12.

21. All the Athenians. No article. Lit., "Athenians, all of them." The Athenian people collectively.

Strangers which were there (oiJ ejpidhmou~ntev xe>noi). Rev., more correctly, the strangers sojourning there. See on 1 Peter 1:1.

Spent their time (eujkai>roun). The word means to have good opportunity; to have leisure: also, to devote one's leisure to something; to spend the time. Compare
Mark 6:31; 1 Corinthians 16:12.

Something new (ti kaino>teron). Lit., newer: newer than that which was then passing current as new. The comparative was regularly used by the Greeks in the question
what news? They contrasted what was new with what had been new up to the time of asking. The idiom vividly characterizes the state of the Athenian mind. Bengel
aptly says, "New things at once became of no account; newer things were being sought for." Their own orators and poets lashed them for this peculiarity. Aristophanes
styles Athens the city of the gapers ("Knights," 1262). Demades said that the crest of Athens ought to be a great tongue. Demosthenes asks them, "Is it all your care to
go about up and down the market, asking each other, 'Is there any news?'" In the speech of Cleon to the Athenians, given by Thucydides (iii., 38), he says: "No men
are better dupes, sooner deceived by novel notions, or slower to follow approved advice. You despise what is familiar, while you are worshippers of every new
extravagance. You are always hankering after an ideal state, but you do not give your minds even to what is straight before you. In a word, you are at the mercy of
your own ears."

22. I perceive (qewrw~). I regard you, in my careful observation of you. See on Luke 10:18.

Too superstitious (deisidaimoneste>rouv). This rendering and that of the Rev., somewhat superstitious, are both unfortunate. The word is compounded of dei>dw, to
fear, and dai>mwn, a deity. It signifies either a religious or a superstitious sentiment, according to the context. Paul would have been unlikely to begin his address with a
charge which would have awakened the anger of his audience. What he means to say is, You are more divinity-fearing than the rest of the Greeks. This propensity to
reverence the higher powers is a good thing in itself, only, as he shows them, it is misdirected, not rightly conscious of its object and aim. Paul proposes to guide the
sentiment rightly by revealing him whom they ignorantly worship. The American revisers insist on very religious. The kindred word deisidaimoni>a occurs Acts 25:19
and in the sense of religion, though rendered in A.V. superstition. Festus would not call the Jewish religion a superstition before Agrippa, who was himself a Jew. There
is the testimony of the Ephesian town-clerk, that Paul, during his three years' residence at Ephesus, did not rudely and coarsely attack the worship of the Ephesian
Diana. "Nor yet blasphemers of your goddess" (Acts 19:37).

23. As I passed by (dierco.menov). More strictly, "passing through (dia>)" your city, or your streets.

Beheld (ajnaqewrw~n). Only here and Hebrews 13:7. Rev:, much better, observed. The compound verb denotes a very attentive consideration (ajna>, up and down,
throughout).

Devotions (seba>smata). Wrong. It means the objects of their worship - temples, altars, statues, etc.

An altar (bwmo). Only here in New Testament, and the only case in which a heathen altar is alluded to. In all other cases qusiasth>rion is used, signifying an altar of the
true God. The Septuagint translators commonly observe this distinction, being, in this respect, more particular than the Hebrew scriptures themselves, which sometimes
interchange the word for the heathen altar and that for God's altar. See, especially, Joshua 22., where the altar reared by the Transjordanic tribes is called, bwmo, as
being no true altar of God (vv. 10, 11, 16, 19, 23, 26, 34); and the legitimate altar, qusiasth>rion (vv. 19, 28, 29).

To the unknown God (ajgnw>stw| Qew|~). The article is wanting. Render, as Rev., to an unknown God. The origin of these altars, of which there were several in
Athens, is a matter of conjecture. Hackett's remarks on this point are sensible, and are born out by the following words: "whom therefore," etc. "The most rational
explanation is unquestionably that of those who suppose these altars to have had their origin in the felling of uncertainty, inherent, after all, in the minds of the heathen,
whether their acknowledgment of the superior posers was sufficiently full and comprehensive; in their distinct consciousness of the limitation and imperfection of their
religious views, and their consequent desire to avoid the anger of any still unacknowledged God who might be unknown to them. That no deity might punish them for
neglecting his worship, or remain to all the gods named or known among them, but, distrustful still lest they might not comprehend fully the extent of their subjection and
dependence, they erected them also to any other God or power that might exist, although as yet unrevealed to them.... Under these circumstances an allusion to one of
these altars by the apostle would be equivalent to his saying to the Athenians thus: 'You are correct in acknowledging a divine existence beyond any which the ordinary
rites of your worship recognize; there is such an existence. You are correct in confessing that this Being is unknown to you; you have no just conceptions of his nature
and perfections.'"

Ignorantly (ajgnoou~ntev). Rather, unconsciously: not knowing. There is a kind of play on the words unknown, knowing not. Ignorantly conveys more rebuke than Paul
intended.

Declare I (katagge>llw). Compare kataggeleu, setter-forth., in verse 18. Here, again, there is a play upon the words. Paul takes up their noun, setter-forth, and gives it
back to them as a verb. "You say I am a setter-forth of strange gods: I now set forth unto you (Rev.) the true God."

24. God. With the article: "the God."

The world (tosmon). Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the
ordered total of the heavenly bodies; the host of heaven (Deuteronomy 4:19; 17:3; Isaiah 24:21; 40:26). Compare, also, Proverbs 17:6 and see note on James 3:6. In
the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Macc. vii. 9); the creator
or founder of the world (2 Maec. vii. 23); the great potentate of the world (2 Macc. xii. 15). In the New Testament: 1. In the classical and physical sense, the universe
(John 17:5; 21:25; Romans 1:20; Ephesians 1:4 etc.). 2. As the order of things of which man is the center (Matthew 13:38; Mark 16:15; Luke 9:25; John 16:21;
Ephesians
 Copyright2:12;   1 Timothy 6:7).
             (c) 2005-2009,       3. Humanity
                             Infobase          as it manifests itself in and through this order (Matthew 18:7; 2 Peter 2:5; 3:6; Romans 3:19). Then, as
                                       Media Corp.                                                                                                      sin has
                                                                                                                                                     Page    274entered and
                                                                                                                                                                    / 632
disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is
alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John 1:10; 12:31; 15:18, 19; 1
Corinthians 1:21; 1 John 2:15 etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the
ordered total of the heavenly bodies; the host of heaven (Deuteronomy 4:19; 17:3; Isaiah 24:21; 40:26). Compare, also, Proverbs 17:6 and see note on James 3:6. In
the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Macc. vii. 9); the creator
or founder of the world (2 Maec. vii. 23); the great potentate of the world (2 Macc. xii. 15). In the New Testament: 1. In the classical and physical sense, the universe
(John 17:5; 21:25; Romans 1:20; Ephesians 1:4 etc.). 2. As the order of things of which man is the center (Matthew 13:38; Mark 16:15; Luke 9:25; John 16:21;
Ephesians 2:12; 1 Timothy 6:7). 3. Humanity as it manifests itself in and through this order (Matthew 18:7; 2 Peter 2:5; 3:6; Romans 3:19). Then, as sin has entered and
disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is
alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John 1:10; 12:31; 15:18, 19; 1
Corinthians 1:21; 1 John 2:15 etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the
name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of
his race meant one God, anticipated the declaration of Paul in this passage ("Jewish Church," i., 25). Paul's statement strikes at the belief of the Epicureans, that the
world was made by "a fortuitous concourse of atoms," and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or
that the world itself was God.

Made with hands (ceiropoih>toiv). Probably pointing to the magnificent temples above and around him. Paul's epistles abound in architectural metaphors. He here
employs the very words of Stephen, in his address to the Sanhedrim; which he very probably heard. See Acts 7:48.

25. Is worshipped (qerapeu>etai). Incorrect. Rendel; as Rev., served. Luke often uses the word in the sense of to heal or cure; but this is its primary sense. See on
Luke verse 15. It refers to the clothing of the images of the gods in splendid garments, and bringing them costly gifts and offerings of food and drink.

As though he needed (prosdeo>menov). Properly, "needed anything in addition (pro>v) to what he already has."

26. Before appointed (protetagme>nouv). The Rev., properly, omits before, following the reading of the best texts, prostetagme>nouv, assigned.

Bounds (ojroqesi>av). Only here in New Testament. The word, in the singular, means the fixing of boundaries, and so is transferred to the fixed boundaries themselves.

27. Might feel after. See on handle, Luke 14:39. Compare Tennyson:

"I stretch lame hands of faith, and grope

And gather dust and chaff, and call

To what I feel is Lord of all."

In Memoriam, lv.

28. We are also his offspring. A line from Aratus, a poet of Paul's own province of Cilicia. The same sentiment, in almost the same words, occurs in the fine hymn of
Cleanthes to Jove. Hence the words, "Some of your own poets."

29. The Godhead (to). Lit., that which is divine.

Like to gold, etc. These words must have impressed his hearers profoundly, as they looked at the multitude of statues of divinities which surrounded them.

Graven (cara>gmati). Not a participle, as A.V., but a noun, in apposition with gold, silver, and stone: "a graving or carved work of art," etc.

30. Winked at (uJperidw). Only here in New Testament. Originally, to overlook; to suffer to pass unnoticed. So Rev., overtooked.

32. Resurrection. This word was the signal for a derisive outburst from the crowd.

Mocked (ejcleu>azon). From cleu>h, a jest. Only here in New Testament, though a compound, diacleua>zw, mock, occurs, according to the best texts, at Acts 2:13.
The force of the imperfect, began to mock, should be given here in the translation, as marking the outbreak of derision.

In this remarkable speech of Paul are to be noted: his prudence and tact in not needlessly offending his hearers; his courtesy and spirit of conciliation in recognizing their
piety toward their gods; his wisdom and readiness in the use of the inscription "to the unknown God," and in citing their own poets; his meeting the radical errors of
every class of his hearers, while seeming to dwell only on points of agreement; his lofty views of the nature of God and the great principle of the unity of the human race;
his boldness in proclaiming Jesus and the resurrection among those to whom these truths were foolishness; the wonderful terseness and condensation of the whole, and
the rapid but powerful and assured movement of the thought.

34. Clave. See on Luke 10:11; 15:15; Acts 5:13.

The Areopagite. One of the judges of the court of Areopagus. Of this court Curtius remarks: "Here, instead of a single judge, a college of twelve men of proved
integrity conducted the trial. If the accused had an equal number of votes for and against him, he was acquitted. The Court on the hill of Ares is one of the most ancient
institutions of Athens, and none achieved for the city an earlier or more widely spread recognition. The Areopagitic penal code was adopted as a norm by all
subsequent legislators" ("History of Greece," i., 307).

CHAPTER 18

1. Found. "A Jewish guild always keeps together, whether in street or synagogue. In Alexandria the different trades sat in the synagogue arranged into guilds; and St.
Paul could have no difficulty in meeting, in the bazaar of his trade, with the like-minded Aquila and Priscilla" (Edersheim, "Jewish Social Life").

2. Lately (prosfa>twv). Only here in New Testament, though the kindred adjective, rendered new, is found in Hebrews 10:20. It is derived from fe>nw, to slay, and
the adjective means, originally, lately slain; thence, fresh, new, recent. It is quite common in medical writings in this sense.

3. Of the same craft (oJmo>tecnon) It was a Rabbinical principle that whoever does not teach his son a trade is as if he brought him up to be a robber. All the
Rabbinical authorities in Christ's time, and later; were working at some trade. Hillel, Paul's teacher, was a wood-cutter, and his rival, Shammai, a carpenter. It is
recorded of one of the celebrated Rabbis that he was in the habit of discoursing to his students from the top of a cask of his own making, which he carried every day to
the academy.

 Copyright (c)(skhnopoioi).
Tent-makers     2005-2009, Not
                            Infobase Media
                                weavers      Corp.
                                        of the                                                                                                   Page
                                               goat's-hair cloth of which tents were made, which could easily be procured at every large town in the     275
                                                                                                                                                     Levant, but/ 632
makers of tents used by shepherds and travelers. It was a trade lightly esteemed and poorly paid.
Rabbinical authorities in Christ's time, and later; were working at some trade. Hillel, Paul's teacher, was a wood-cutter, and his rival, Shammai, a carpenter. It is
recorded of one of the celebrated Rabbis that he was in the habit of discoursing to his students from the top of a cask of his own making, which he carried every day to
the academy.

Tent-makers (skhnopoioi). Not weavers of the goat's-hair cloth of which tents were made, which could easily be procured at every large town in the Levant, but
makers of tents used by shepherds and travelers. It was a trade lightly esteemed and poorly paid.

5. Was pressed in the spirit (sunei>ceto tw|~ pneu>mati). Instead of spirit the best texts read lo>gw|, by the word. On pressed or constrained, see note on taken, Luke
4:38. The meaning is, Paul was engrossed by the word. He was relieved of anxiety by the arrival of his friends, and stimulated to greater activity in the work of
preaching the word.

6. Opposed themselves (ajntitassome>nwn). Implying an organized or concerted resistance. See on resisteth, 1 Peter 5:5.

12. Gallio. Brother of the philosopher Seneca (Nero's tutor), and uncle of the poet Lucan, the author of the "Pharsalia." Seneca speaks of him as amiable and greatly
beloved.

Deputy. See on Acts 13:7. The verb, to be deputy, occurs only here.

Judgment-seat. See on Acts 7:5.

14. Lewdness (rJa|diou>rghma). See on mischief, Acts 13:10. Rev., villainy.

15. Question. The best texts read the plural, guests. See on Acts 15:2.

Judge. In the Greek the position of the word is emphatic, at the beginning of the sentence: "Judge of these matters I am not minded to be."

17. Cared for none of these things. Not said to indicate his indifference to religion, but simply that he did not choose to interfere in this case.

18. Took his leave (ajpotaza>menov). See on Luke 9:61; Mark 6:46.

Priscilla and Aquila. They are named in the same order, Romans 16:3; 2 Timothy 4:19.

Having shorn his head. Referring to Paul, and not to Aquila.

He had a vow. A private vow, such as was often assumed by the Jews in consequence of some mercy received or of some deliverance from danger. Not the Nazarite
vow, though similar in its obligations; for, in the case of that vow, the cutting of the hair, which marked the close of the period of obligation, could take place only in
Jerusalem.

21. I must by all means keep this feast that cometh in Jerusalem. The best texts omit.

24. Eloquent (lo>giov). Only here in New Testament. The word is used in Greek literature in several senses. As lo>gov means either reason or speech, so this
derivative may signify either one who has thought much, and has much to say, or one who can say it well. Hence it is used: 1. Of one skilled in history. Herodotus, for
example, says that the Heliopolitans are the most learned in history (logiw>tatoi) of all the Egyptians. 2. Of an eloquent person. An epithet of Hermes or Mercury, as
the God of speech and eloquence. 3. Of a learned; person generally. There seems hardly sufficient reason for changing the rendering of the A.V. (Rev., learned),
especially as the scripture-learning of Apollos is specified in the words mighty in the scriptures, and his superior eloquence appears to have been the reason why some
of the Corinthians preferred him to Paul. See 1 Corinthians 1:12; 2:4; 2 Corinthians 10:10.

25. Instructed. See on Luke 1:4.

Fervent (ze>wn). Fervent, which is formed from the participle of the Latin ferveo, to boil or ferment, is an exact translation of this word, which means to seethe or
bubble, and is therefore used figuratively of mental states and emotions. See on leaven, Matthew 13:33.

Diligently (ajkribw~v). Rather, accurately; so far as his knowledge went. The limitation is given by the words following: knowing only the baptism of John. See on Luke
1:3; and compare the kindred verb, inquired diligently, Matthew 2:7 where Rev. renders learned carefully/y.

26. More perfectly (ajkribe>steron). The comparative of the same word. More accurately.

27. Exhorting (protreya>menoi). Originally, to turn forward, as in flight. Hence, to impel or urge. The word may apply either to the disciples at Corinth, in which case
we must render as A.V., or to Apollos himself, as Rev., encouraged him. I prefer the former. Hackett very sensibly remarks that Apollos did not need encouragement,
as he was disposed to go.

Helped (suneba>leto). The radical sense of the word is to throw together: hence, to contribute; to help; to be useful to. He threw himself into the work along with them.
On different senses of the word, see notes on Luke 2:19; 14:31; and compare Acts 4:15; 27:18; 28:27; 20:14.

Through grace. Grace has the article, the special grace of God imparted. Expositors differ as to the connection; some joining through grace with them which had
believed, insisting on the Greek order of the words; and others with helped, referring to grace conferred on Apollos. I prefer the latter, principally for the reason urged
by Meyer, that "the design of the text is to characterize Apollos and his work, and not those who believed."

28. Mightily (eujto>nwv). See on Luke 23:10.

Convinced (diakathle>gceto). Only here in New Testament. See on tell him his fault, Matthew 18:15. The compound here is a very strong expression for thorough
confutation. Confute (Rev.) is better than convince. Note the prepositions. He confuted them thoroughly (dia>), against (kata>) all their arguments.

CHAPTER 19

1. Upper coasts (tarh). Coasts is a bad rendering. Better, as Rev., "the upper country;" lit., parts or districts. The reference is to districts like Galatia and Phrygia, lying
up from the sea-coast and farther inland than Ephesus. Hence the expedition of Cyrus from the sea-coast toward Central Asia was called Anabasis, a going-up.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 276 / 632
Certain disciples. Disciples of John the Baptist, who, like Apollos, had been instructed and baptized by the followers of the Baptist, and had joined the fellowship of the
Christians. Some have thought that they had been instructed by Apollos himself; but there is no sufficient evidence of this. "There they were, a small and distinct
CHAPTER 19

1. Upper coasts (tarh). Coasts is a bad rendering. Better, as Rev., "the upper country;" lit., parts or districts. The reference is to districts like Galatia and Phrygia, lying
up from the sea-coast and farther inland than Ephesus. Hence the expedition of Cyrus from the sea-coast toward Central Asia was called Anabasis, a going-up.

Certain disciples. Disciples of John the Baptist, who, like Apollos, had been instructed and baptized by the followers of the Baptist, and had joined the fellowship of the
Christians. Some have thought that they had been instructed by Apollos himself; but there is no sufficient evidence of this. "There they were, a small and distinct
community about twelve in number, still preparing, after the manner of the Baptist, for the coming of the Lord. Something there was which drew the attention of the
apostle immediately on his arrival. They lacked, apparently, some of the tokens of the higher life that pervaded the nascent church; they were devout, rigorous, austere,
but were wanting in the joy, the radiancy, the enthusiasm which were conspicuous in others" (Plumptre, "St. Paul in Asia Minor").

2. Have ye received the Holy Ghost since ye believed? The two verbs are in the aorist tense, and therefore denote instantaneous acts. The A.V. therefore gives an
entirely wrong idea, as there is no question about what happened after believing; but the question relates to what occurred when they believed. Hence Rev., rightly, Did
ye receive the Holy Ghost when ye believed?

We have not heard. Also the aorist. We did not hear; referring back to the time of their beginning.

Whether there be any Holy Ghost. But, as Bengel observes, "They could not have followed either Moses or John the Baptist without having heard of the Holy Ghost."
The words, therefore, are to be explained, not of their being unaware of the existence of the Holy Ghost, but of his presence and baptism on earth. The word e]stin,
there be, is to be taken in the sense of be present, or be given, as in John 7:39 where it is said, "The Holy Ghost was not yet (ou]pw h+n)," and where the translators
rightly render, "was not yet given."

3. Unto what (eijv ti>). Rev., more correctly, into. See on Matthew 28:19.

John. The last mention of John the Baptist in the New Testament. "Here, at last, he wholly gives place to Christ" (Bengel).

10. Asia. See on Acts 2:9.

11. Special (ouj tasav). A peculiar expression. Lit., not usual or common, such as one might fall in with frequently.

12. Body (crwto). Properly, the surface of the body, the skin; but, in medical language, of the body.

Handkerchiefs (souda>ria). See on Luke 19:20.

Aprons (simiki>nqia). Only here in New Testament. A Latin word, semicinctia. Lit., something passing half-way round the body: an apron or waistband. Perhaps
garments worn by Paul when engaged at his trade.

13. Vagabond (periercome>nwn). Lit., going about. Rev., strolling.

Exorcists (ejxorkistw~n). Only here in New Testament. The kindred verb, adjure, occurs Matthew 26:63 and means, originally, to administer an oath. These Jewish
exorcists pretended to the power of casting out evil spirits by magical arts derived from Solomon.

14. Did (poiou~ntev). The participle denotes a practice.

15. I know - I know (ginw>skw - ejpi>stamai). There is a purpose in using two different words to denote the demon's recognition of the Divine Master and of the
human agent, though it is not easy to convey the difference in a translation. It is the difference between an instinctive perception or recognition of a supreme power and
the more intimate knowledge of a human agent. A divine mystery would invest Jesus, which the demon would feel, though he could not penetrate it. His knowledge of a
man would be greater, in his own estimation at least. The difference may be given roughly, thus: "Jesus I recognize, and Paul I am acquainted with."

Overcame them (katakurieu>sav). The best texts read both of them, which would imply that only two of the seven were concerned in the exorcism. Rev, better,
mastered, thus giving the force of ku>riov, master, in the composition of the verb.

16. Prevailed against (i]scuse). See on Luke 14:30; 16:3.

17. Was known (ejge>neto gnwsto). More correctly, became known.

18. Confessed and shewed (ejxomologou>menoi kaillontev). The two words denote the fullest and most open confession. They openly (ejx) confessed, and declared
thoroughly (ajna>, from top to bottom) their deeds. See on Matthew 3:6.

19. Curious arts (taerga). The word means, literally, overwrought, elaborate, and hence recondite or curious, as magical practices. Only here and 1 Timothy 5:13 in its
original sense of those who busy themselves excessively (peri>): busybodies. The article indicates the practices referred to in the context.

Books. Containing magical formulas. Heathen writers often allude to the Ephesian letters. These were symbols, or magical sentences written on slips of parchment, and
carried about as amulets. Sometimes they were engraved on seals.

Burned (kate>kaion). Burned them up (kata>). The imperfect is graphic, describing them as throwing book after book on the pile.

Counted (sunyh>fisan). Only here in New Testament. See on Luke 14:28. The preposition su>n, together, in the compound verb, indicates the reckoning up of the
sum-total.

Fifty thousand pieces of silver. If reckoned in Jewish money, about thirty-five thousand dollars; if in Greek drachmae, as is more probable, about nine thousand three
hundred dollars.

23. The way. See on Acts 9:2.

24. Silversmith (ajrguroko>pov). Lit., a silver-beater.

Shrines. Small
 Copyright  (c) models of theInfobase
                2005-2009,    temple ofMedia
                                        Diana,Corp.
                                               containing an image of the goddess. They were purchased by pilgrims to the temple, just as rosariesPage
                                                                                                                                                  and images
                                                                                                                                                         277of/ the
                                                                                                                                                                 632
virgin are bought by pilgrims to Lourdes, or bronze models of Trajan's column or of the Colonne Vendome by tourists to Rome or Paris. 24

Craftsmen (tecni>taiv). In the next verse he mentions the workmen (ejrga>tav), the two words denoting, respectively, the artisans, who performed the more delicate
23. The way. See on Acts 9:2.

24. Silversmith (ajrguroko>pov). Lit., a silver-beater.

Shrines. Small models of the temple of Diana, containing an image of the goddess. They were purchased by pilgrims to the temple, just as rosaries and images of the
virgin are bought by pilgrims to Lourdes, or bronze models of Trajan's column or of the Colonne Vendome by tourists to Rome or Paris. 24

Craftsmen (tecni>taiv). In the next verse he mentions the workmen (ejrga>tav), the two words denoting, respectively, the artisans, who performed the more delicate
work, and the laborers, who did the rougher work.

25. Wealth (eujpori>a). See on ability, Acts 11:29. Lit., welfare. Wealth is used by the A.V. in the older and more general sense of weal, or well-being generally.
Compare the Litany of the English Church: "In all time of our tribulation, in all time of our wealth."

27. Craft (me>rov). Lit., part or department of trade.

To be set at nought (eijv ajpelegmo). Lit., to come into refutation or exposure; hence, disrepute, as Rev. Compare Acts 18:28 and see note there. 'Apelegmo>v,
refutation, occurs only here in New Testament.

Diana. Or Artemis. We must distinguish between the Greek Artemis, known to the Romans as Diana, and the Ephesian goddess. The former, according to the legend,
was the daughter of Zeus (Jove), and the sister of Apollo. She was the patroness of the chase, the huntress among the immortals, represented with bow, quiver, and
spear, clad in hunting-habit, and attended by dogs and stags. She was both a destroyer and a preserver, sending forth her arrows of death, especially against women,
but also acting as a healer, and as the special protectress of women in childbirth. She was also the goddess of the moon. She was a maiden divinity, whose ministers
were vowed to chastity.

The Ephesian Artemis is totally distinct from the Greek, partaking of the Asiatic character; and of the attributes of the Lydian Cybele, the great mother of the gods. Her
worship near Ephesus appears to have existed among the native Asiatic population before the foundation of the city, and to have been adopted by the Greek
immigrants, who gradually transferred to her features peculiar to the Grecian goddess. She was the personification of the fructifying and nourishing, powers of nature,
and her image, as represented on current coins of the time, is that of a swathed figure, covered with breasts, and holding in one hand a trident, and in the other a club.
This uncouth figure, clad in a robe covered with mystic devices, stood in the shrine of the great temple, hidden by a purple curtain, and was believed to have fallen
down from heaven (ver. 35). In her worship the oriental influence was predominant. The priests were eunuchs, and with them was associated a body of virgin
priestesses and a number of slaves, the lowest of whom were known as neocori, or temple-sweepers (ver. 35). "Many a time must Paul have heard from the Jewish
quarter the piercing shrillness of their flutes, and the harsh jangling of testable dances and Corybantic processions, as, with streaming hair, and wild cries, and shaken
torches of pine, they strove to madden the multitudes into sympathy with that orgiastic worship which was but too closely connected with the vilest
debaucheries" (Farrar, "Life and Work of Paul").

Magnificence. See on 2 Peter 1:16.

28. Cried out (e]krazon). The imperfect is graphic; they continued crying. This reiteration was a characteristic of the oriental orgiastic rites.

29. The theater. The site of which can still be traced. It is said to have been capable of seating fifty-six thousand persons.

Having seized (sunarpa>santev). Lit., "having seized along with (su>n):" carried them along with the rush.

Companions in travel (sunekdh>mouv). Only here and 2 Corinthians 8:19. The word is compounded of su>n, along with, ejk, forth, and dh~mov, country or land, and
means, therefore, one who has gone forth with another from his country.

31. Of the chief officers of Asia (tw~n 'Asiarcw~n). The Asiarchs. These were persons chosen from the province of Asia, on account of their influence and wealth, to
preside at the public games and to defray their expenses.

33. They drew (proebi>basan). More correctly, urged forward. See on before instructed, Matthew 14:8.

34. With one voice cried out. There reverberations of their voices from the steep rock which formed one side of the theater must have rendered their frenzied cries still
more terrific.

35. The town-clerk. Or recorder, who had charge of the city-archives, and whose duty it was to draw up official decrees and present them to assemblies of the people.
Next to the commander, he was the most important personage in the Greek free cities.

Worshipper (newko>ron). Lit., a temple-sweeper. See on verse 27. This title, originally applied to the lowest menials of the temple, became a title of honor, and was
eagerly appropriated by the most famous cities. Alexander says, "The city of Ephesus is the sacristan of the great goddess Artemis." 25

36. Quiet (katestalme>nouv). Compare quieted (ver. 35). The verb means to let down or lower; and so is applied, metaphorically, to keeping one's self in check;
repressing.

Rash (propete). Lit., headlong.

37. Robbers of churches (iJerosu>louv). The A.V. puts a droll anachronism into the mouth of the town-clerk of a Greek city. Render, rather, as Rev., robbers of
temples.

38. The law is open (agorai~oi a]gontai) Lit., the court-days are being kept. Rev., the courts are open. Compare Acts 17:5.

Deputies (ajnqu>patoi) Proconsuls, by whom Asia, as a senatorial province, was governed. See Introduction to Luke.

40. Concourse (sustrofh~v). Lit., a twisting together: hence of anything which is rolled or twisted into a mass; and so of a mass of people, with an underlying idea of
confusion: a mob. Compare Acts 28:12.

CHAPTER 20

1.Copyright
   Embraced(c)(ajspasa>menov).
                2005-2009, Infobase
                               Better,Media Corp.
                                       as Rev., took leave. The word is used for a salutation either at meeting or parting. See Acts 21:6, 7.       Page 278 / 632

2. Greece. The Roman province of Achaia, comprehending Greece proper and the Peloponnesus. Luke uses Achaia (Acts 29:21) and Greece synonymously, as
confusion: a mob. Compare Acts 28:12.

CHAPTER 20

1. Embraced (ajspasa>menov). Better, as Rev., took leave. The word is used for a salutation either at meeting or parting. See Acts 21:6, 7.

2. Greece. The Roman province of Achaia, comprehending Greece proper and the Peloponnesus. Luke uses Achaia (Acts 29:21) and Greece synonymously, as
distinguished from Macedonia.

3. Sail (ajna>gesqai). Better, as Rev., set sail. See on Luke 8:22; and compare Luke 5:3.

4. So pater. The best texts add, the son of Pyrrhus. Compare Romans 16:21.

Aristarchus. Compare Acts 19:29.

Gaius. Not the one mentioned in Acts 19:29, who was a Macedonian.

Tychicus and Trophimus. See Colossians 4:7, 8; Ephesians 6:21, 22; 2 Timothy 4:12; Titus 3:2; Acts 21:29; 2 Timothy 4:20.

5. Us. The first person resumed, indicating that Luke had joined Paul.

6. In five days (a]criv hJmerw~n pe>nte). Lit., "up to five days," indicating the duration of the voyage from Philippi.

7. First (th|~ mia|~). Lit., "the one day." The cardinal numeral here used for the ordinal.

Week (sabba>twn). The plural used for the singular, in imitation of the Hebrew form. The noun Sabbath is often used after numerals in the signification of a week. See
Matthew 28:1; Mark 16:1; John 20:19.

To break bread. The celebration of the eucharist, coupled with the Agape, or love-feast.

Preached (diele>geto). Better, as Rev., discoursed with them. It was a mingling of preaching and conference. Our word dialogue is derived from the verb.

8. Many lights. A detail showing the vivid impression of the scene upon an eye-witness. It has been remarked that the abundance of lights shows how little of secrecy or
disorder attached to these meetings.

The upper chamber. See on Acts 1:13.

9. The window. See on Acts 9:25. The windows of an Eastern house are closed with lattice-work, and usually reach down to the floor, resembling a door rather than a
window. They open, for the most part, to the court, and not to the street, and are usually kept open on account of the heat.

Fallen into a deep sleep (katafero>menov u[pnw| baqei~). Lit., born down by, etc. A common Greek phrase for being over come by sleep. In medical language the
verb was more frequently used in this sense, absolutely, than with the addition of sleep. In this verse the word is used twice: in the first instance, in the present participle,
denoting the corning on of drowsiness falling asleep; and the second time, in the aorist participle, denoting his being completely overpowered by sleep. Mr. Hobart
thinks that the mention of the causes of Eutychus' drowsiness - the heat and smell arising; from the numerous lamps, the length of the discourse, and the lateness of the
hour - are characteristic of a physician's narrative. Compare Luke 22:45.

Dead (nekro>v). Actually dead. Not as dead, or for dead.

10. Fell on him. Compare 1 Kings 17:21; 2 Kings 4:34.

Trouble not yourselves (mh). Rev., more correctly, make ye no ado. They were beginning to utter passionate outcries. See Matthew 9:23; Mark 5:39.

His life is in him. In the same sense in which Christ said, "The damsel is not dead, but sleepeth" (Luke 8:52).

11. Having gone up. From the court to the chamber above.

Talked (oJmilh>sav). Rather, communed. It denotes a more familiar and confidential intercourse than discoursed, in verse 7.

13. To go afoot (pezeu>ein). Only here in New Testament. There is no good reason for changing this to by land, as Rev. The A.V. preserves the etymology of the
Greek verb. The distance was twenty miles; less than half the distance by sea.

15. Arrived (pareba>lomen). Only here and Mark 4:30 where it is used more nearly according to its original sense, to throw beside; to bring one thing beside another
in comparison. Here, of bringing the vessel alongside the island. The narrative implies that they only touched (Rev.) there, but not necessarily the word.

16. To spend time (cronotribh~sai). Only here in New Testament. The word carries the suggestion of a waste of time, being compounded with tri>bw, to rub; to wear
out by rubbing. The sense is nearly equivalent to our expression, fritter away time.

17. Having sent to Ephesus. About thirty miles.

Elders. Called overseers or bishops in verse 28.

20. Kept back (uJpesteila>mhn). A picturesque word. Originally, to draw in or contract. Used of furling sails, and of closing the fingers; of drawing back for shelter; of
keeping back one's real thoughts; by physicians, of withholding food from patients. It is rather straining a point to say, as Canon Farrar, that Paul is using a nautical
metaphor suggested by his constantly hearing the word for furling sail used during his voyage. Paul's metaphors lie mainly on the lines of military life, architecture,
agriculture, and the Grecian games. The statement of Canon Farrar, that he "constantly draws his metaphors from the sights and circumstances immediately around
him," is rather at variance with his remark that, with one exception, he "cannot find a single word which shows that Paul had even the smallest susceptibility for the
works of nature" ("Paul," i., 19). Nautical metaphors are, to say the least, not common in Paul's writings. I believe there are but three instances: Ephesians 4:14; 1
 Copyright
Timothy      (c)6:9.
          1:19;  2005-2009,   Infobase
                     Paul means         Media
                                 here that      Corp. nothing of the truth through fear of giving offense. Compare Galatians 2:12; Hebrews 10:38.
                                           he suppressed                                                                                                Page 279 / 632

21. Repentance toward God. Repentance has the article: the repentance which is due to God. So, also, faith: the faith which is due toward Christ, as the advocate and
metaphor suggested by his constantly hearing the word for furling sail used during his voyage. Paul's metaphors lie mainly on the lines of military life, architecture,
agriculture, and the Grecian games. The statement of Canon Farrar, that he "constantly draws his metaphors from the sights and circumstances immediately around
him," is rather at variance with his remark that, with one exception, he "cannot find a single word which shows that Paul had even the smallest susceptibility for the
works of nature" ("Paul," i., 19). Nautical metaphors are, to say the least, not common in Paul's writings. I believe there are but three instances: Ephesians 4:14; 1
Timothy 1:19; 6:9. Paul means here that he suppressed nothing of the truth through fear of giving offense. Compare Galatians 2:12; Hebrews 10:38.

21. Repentance toward God. Repentance has the article: the repentance which is due to God. So, also, faith: the faith which is due toward Christ, as the advocate and
mediator.

29. Bound in the spirit. In his own spirit. Constrained by an invincible sense of duty. Not by the Holy Spirit, which is mentioned in the next verse and distinguished by
the epithet the Holy.

23. Testifieth (diamartu>retai). The compound verb signifies full, clear testimony. Not by internal intimations of the Spirit, but by prophetic declarations "in every city."
Two of these are mentioned subsequently, at Tyre and Caesarea (Acts 21:4, 11).

24. But none of these things move me, neither count I, etc. The best texts omit neither count I, and render, I esteem my life of no account, as if it were precious to
myself.

Dear (timi>an). Of value; precious.

Course (dro>mon). A favorite metaphor of Paul, from the race-course. See 1 Corinthians 9: 24-27; Philippians 3:14; 2 Timothy 4:7.

25. I know. The I is emphatic: I know through these special revelations to myself (ver. 23).

26. This day (th|~ sh>meron hJme>ra|). Very forcible. Lit., on today's day; this, our parting day.

27. Shunned. The same word as in verse 20: kept back.

28. To yourselves and to all the flock. To yourselves first, that you may duly care for the flock. Compare 1 Timothy 4:16.

Overseers (ejpisko>pouv). Denoting the official function of the elders, but not in the later ecclesiastical sense of bishops, as implying an order distinct from presbyters
or elders. The two terms are synonymous. The elders, by virtue of their office, were overseers. 26

To feed (poimai>nein). See on Matthew 2:6. The word embraces more than feeding; signifying all that is included in the office of a shepherd: tending, or shepherding.

Purchased (periepoih>sato). Only here and 1 Timothy 3:13. See on peculiar people, 1 Peter 2:9. The verb means, originally, to make (poie>w) to remain over and
above (peri>): hence to keep or save for one's self; to compass or acquire.

29. Grievous (barei~v). Lit., heavy: violent, rapacious.

31. Watch (grhgorei~te). See on Mark 8:35.

To warn (nouqetw~n). From nou~v, the mind, and ti>qhmi, to put. Lit., to put in mind; admonish (so Rev., better than warn). "It's fundamental idea is the well-
intentioned seriousness with which one would influence the mind and disposition of another by advice, admonition, warning, putting right, according to
circumstances" (Cremer).

32. I commend. See on 1 Peter 4:19.

Build you up. A metaphor in constant use by Paul, and preserved in the words edify, edification (Latin, aedes, "a house" and facere, "to make") by which oijkodome>w
and its kindred words are frequently rendered. In old English the word edify was used in its original sense of build. Thus Wycliffe renders Genesis 2:22"The Lord God
edified the rib which he took of Adam, into a woman."

So, too, Spenser:

"a little wide

There was a holy temple edified."

Faerie Queene, i., 1, 34.

33. Raiment. Mentioned along with gold and silver because it formed a large part of the wealth of orientals. They traded in costly garments, or kept them stored up for
future use. See on purple, Luke 16:19; and compare Ezra 2:69; Nehemiah 7:70; Job 27:16. This fact accounts for the allusions to the destructive power of the moth
(Matthew 6:19; James 5:2).

35. I have shewed you all things (pa>nta uJpe>deixa uJmi~n). The verb means to shew by example. Thus Luke 6:47"I will shew you to whom he is like," is followed by
the illustration of the man who built upon the rock. So acts 9:16. God will shew Paul by practical experience how great things he must suffer. The kindred noun
uJpo>deigma is always rendered example or pattern. See John 13:15; James 5:10 etc.; and note on 2 Peter 2:6. Rev., correctly, In all things I gave you an example.

So. As I have done.

To help (ajntilamba>nesqai). See on Luke 1:54.

He said (aujto). Rev., more strictly, "he himself said." This saying of Jesus is not recorded by the Evangelists, and was received by Paul from oral tradition.

The speech of Paul to the Ephesian elders "bears impressed on it the mark of Paul's mind: its ideas, its idioms, and even its very words are Pauline; so much so as to
lead Alford to observe that we have probably the literal report of the words spoken by Paul. 'It is,' he remarks, 'a treasure-house of words, idioms, and sentences
peculiar to the apostle himself"' (Gloag).
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 280 / 632
37. Kissed (katefi>loun). See on Matthew 26:49.

38. See (qewrei~n). See on Luke 10:18. The word for steadfast, earnest contemplation suggests the interest and affection with which they looked upon his
The speech of Paul to the Ephesian elders "bears impressed on it the mark of Paul's mind: its ideas, its idioms, and even its very words are Pauline; so much so as to
lead Alford to observe that we have probably the literal report of the words spoken by Paul. 'It is,' he remarks, 'a treasure-house of words, idioms, and sentences
peculiar to the apostle himself"' (Gloag).

37. Kissed (katefi>loun). See on Matthew 26:49.

38. See (qewrei~n). See on Luke 10:18. The word for steadfast, earnest contemplation suggests the interest and affection with which they looked upon his
countenance for the last time.

CHAPTER 21

1. Gotten from (ajpospasqe>ntav). Withdrawn. Some see in the word an expression of the grief and reluctance with which they parted, and render having torn
ourselves away. See on Luke 22:41.

With a straight course. See on Acts 16:11.

2. Set forth (ajnh>cqhmen). Or set sail. See on Luke 8:22; 5:3.

3. Discovered (ajnafa>nantev). Better, sighted. A nautical phrase. The verb literally means to bring to light: and its use here is analogous to the English marine phrase, to
raise the land.

4. Finding disciples (ajneuro>ntev tou). The verb means to discover after search; and the article, the disciples, refers to the disciples who lived and were recognized
members of the church there. The A.V. overlooks both the preposition and the article. The verb might be rendered strictly by our common phrase, "having looked up
the disciples." See on Luke 2:16. A small number of disciples is implied in verse 5.

5. Accomplished (ejxarti>sai). Only here and 2 Timothy 3:17 where it is used in the sense of equip or furnish.

Children. The first time that children are mentioned in the notice of a Christian church.

Shore (aijgialo). Rev., beach. See on Matthew 13:2.

6. Taken leave. See on Acts 20:1.

7. Finished (dianu>santev). Only here in New Testament.

Saluted. The word rendered take leave in verse 6. See on Acts 20:1.

8. We that were of Paul's company. The best texts omit.

Philip. See Acts 8.

The seven. The first deacons. See Acts 6:5.

11. Bound his own feet and hands. Imitating the symbolical acts of the Old Testament prophets. See 1 Kings 22:11; Isaiah 20:1-3; Jeremiah 13:1-7; Ezekiel 4:1-6.
Compare John 21:18.

12. Besought him not to go up. This suggests the case of Luther when on his journey to the Diet of Worms, and the story of Regulus the Roman, who, being, permitted
to return to Rome with an embassy from the Carthaginians, urged his countrymen to reject the terms of peace, and to continue the war, and then, against the
remonstrances of his friends, insisted on fulfilling his promise to the Carthaginians to return in the event of the failure of negotiations, and went back to certain torture and
death.

13. I am ready (eJtoi>mwv e]cw). Lit., 1 hold myself in readiness.

15. Took up our carriages (ajposkeuasa>menoi). The verb means to pack up and carry off, or simply to pack or store away. Hence, some explain that Paul packed
and stored the greater part of his luggage in Caesarea. The best texts, however, read ejpiskeuasa>menoi, having equipped ourselves. Carriages is used in the old
English sense, now obsolete, of that which is carried, baggage. See 1 Samuel 17:22 A.V.

16. Bringing with them, etc. This would imply that Mnason was at Caesarea, and accompanied Paul and his companions to Jerusalem. It seems better to suppose that
the disciples accompanied the apostle in order to introduce him to Mnason, whom they knew. Render, conducting us to Mnason, with whom we should lodge.

Old (ajrcai>w|). Better, as Rev., early. The rendering old might be taken to mean aged; whereas the word means of long standing.

21. They are informed (kathch>qhsan). More than informed. They had been carefully instructed, probably by the Judaizing teachers. See on instructed, Luke 1:4.

To forsake Moses (ajpostasi>an ajpo, Mwse>wv). Lit., apostasy from Moses. Compare 2 Thessalonians 2:3.

22. What is it therefore? How does the matter lie? What is to be done?

The multitude must needs come together. Some texts omit. So Rev. If retained, we should read a multitude.

23. A vow. The Nazarite vow. See Numbers 6:1-21.

24. Be at charges with them (dapa>nhson ejp' aujtoi~v). Lit., spend upon them. Pay the necessary charges on their account. Hence Rev., rightly, "for them." The
person who thus paid the expenses of poor devotees who could not afford the necessary charges shared the vow so far that he was required to stay with the Nazarites
until the time of the vow had expired. "For a week, then, St. Paul, if he accepted the advice of James and the presbyters, would have to live with four paupers in the
chamber of the temple which was set apart for this purpose; and then to pay for sixteen sacrificial animals and the accompanying meat-offerings" (Farrar, "Life and
 Copyright
Work         (c) 2005-2009,
       of Paul").            Infobase
                  He must also         Media
                               stand among  theCorp.
                                                Nazarites during the offering of the sacrifices, and look on while their heads were shaved, and whilePage    281their
                                                                                                                                                      they took   / 632
                                                                                                                                                                      hair
to burn it under the caldron of the peace-offerings, "and while the priest took four sodden shoulders of rams, and four unleavened cakes out of the four baskets, and
four unleavened wafers anointed with oil, and put them on the hands of the Nazarites, and waved them for a wave-offering before the Lord" (Farrar).
24. Be at charges with them (dapa>nhson ejp' aujtoi~v). Lit., spend upon them. Pay the necessary charges on their account. Hence Rev., rightly, "for them." The
person who thus paid the expenses of poor devotees who could not afford the necessary charges shared the vow so far that he was required to stay with the Nazarites
until the time of the vow had expired. "For a week, then, St. Paul, if he accepted the advice of James and the presbyters, would have to live with four paupers in the
chamber of the temple which was set apart for this purpose; and then to pay for sixteen sacrificial animals and the accompanying meat-offerings" (Farrar, "Life and
Work of Paul"). He must also stand among the Nazarites during the offering of the sacrifices, and look on while their heads were shaved, and while they took their hair
to burn it under the caldron of the peace-offerings, "and while the priest took four sodden shoulders of rams, and four unleavened cakes out of the four baskets, and
four unleavened wafers anointed with oil, and put them on the hands of the Nazarites, and waved them for a wave-offering before the Lord" (Farrar).

Walkest orderly (stoicei~v). See on elements, 2 Peter 3:10.

25. Blood. See on Acts 15:29.

26. Purifying himself (aJgnisqei). See on 1 Peter 1:22; James 4:8.

Declaring (diagge>llwn). To the priests who directed the sacrifices and pronounced release from the vow.

Fulfillment - until, etc. There is some dispute and confusion here as to the precise meaning. The general sense is that, having entered the temple toward the close of the
period required for the fulfillment of these men's vow he gave notice that the vowed number of Nazarite days had expired, after which only the concluding offering was
required.

27. Asia. See on Acts 2:9.

Stirred up (sune>ceon). Only here in New Testament. Lit., poured together, threw into confusion. See on confounded, Acts 2:6; and confusion, Acts 19:29.

28. This place. The temple. Compare the charge against Stephen, Acts 6:13.

Greeks. See on Acts 6:1.

Temple (iJero). See on Matthew 4:5. The Jews evidently meant to create the impression that Paul had introduced Gentiles into the inner court, which was restricted to
the Jews. The temple proper was on the highest of a series of terraces which rose from the outer court, or Court of the Gentiles. In this outer court any stranger might
worship. Between this and the terraces was a balustrade of stone, with columns at intervals, on which Greek and Latin inscriptions warned all Gentiles against
advancing farther on pain of death. Beyond this balustrade rose a flight of fourteen steps to the first platform, on which was the Court of the Women, surrounded by a
wall. In this court were the treasury, and various chambers, in one of which the Nazarites performed their vows. It was here that the Asiatic Jews discovered Paul

29. Trophimus. See on Acts 20:4. As an Ephesian he would be known to the Asiatic Jews.

30. Drew him out of the temple. Better, as Rev., dragged (ei=lkon). Out of the sacred enclosure and down the steps to the outer court, as they would not defile the
temple proper with blood.

The doors were shut. Between the inner and outer courts.

31. Chief captain (cilia>rcw|). A commander of a thousand men. See on Mark 6:21; and on centurion, Luke 7:2.

Band (spei>rhv). Or cohort. See on Mark 15:16. These troops were quartered in the tower of Antonia, which was at the northwestern corner of the temple-area, and
communicated with the temple-cloisters by staircases.

32. Centurions. See on Luke 7:2.

Unto them (ejp' aujtou>v). Better, upon them.

33. Chains (aJlu>sesi). See on Mark 5:4.

34. Castle (parembolh>n). Better, barracks. The main tower had a smaller tower at each corner, the one at the southeastern corner being the largest and overlooking
the temple. In this tower were the quarters of the soldiers. The word is derived from the verb paremba>llw, to put in beside, used in military language of distributing
auxiliaries among regular troops and, generally, of drawing up in battle-order. Hence the noun means, a body drawn up in battle-array, and passes thence into the
meaning of an encampment, soldiers' quarters, barracks. In Hebrews 11:34 it occurs in the earlier sense of an army; and in Hebrews 13:11, 13; Revelation 20:9 in the
sense of an encampment. In grammatical phraseology it signifies a parenthesis, according to its original sense of insertion or interpolation.

36. Stairs. Leading from the temple-court to the tower. There were two flights, one to the northern and the other to the western cloister, so that the guard could go
different ways among the cloisters in order to watch the people at the Jewish festivals.

So it was (sune>bh). Lit., it happened. The verb means, literally, to come together; hence, of a coincidence of events. It is designedly introduced here to express more
vividly the fact of the peculiar emergency and the peril of Paul's situation. Things came to such a pass that he had to be carried up the stairs.

37. Canst thou speak (ginw>skeiv). Lit., dost thou know? So Rev.

38. Art thou not (oujk a]ra su). Indicating the officer's surprised recognition of his own mistake. "Thou art not, then, as I supposed." Rev. properly adds then (a]ra).

The Egyptian. A false prophet, who, in the reign of Nero, when Felix was governor of Judaea, collected a multitude of thirty thousand, whom he led from the
wilderness to the Mount of Olives, saying that the walls of Jerusalem would fall down at his command and give them free entrance to the city. Felix with an army
dispersed the multitude, and the Egyptian himself escaped. There is a discrepancy in the number of followers as stated by Josephus (30,000) and as stated by the
commandant here (4,000). It is quite possible, however, that Josephus alludes to the whole rabble, while Lysias is referring only to the armed followers.

Madest an uproar. Better, as Rev., stirred up to sedition. The rendering of the A.V. is too vague. The verb means to unsettle or upset, and the true idea is given in the
A.V. of Acts 17:6, have turned the world upside down. Compare Galatians 5:12 and kindred words in Mark 15:7; Luke 23:19.

That were murderers (tw~n sikari>wn). The A.V. is too general, and overlooks the force of the article, which shows that the word refers to a class. Rev., rightly, the
assassins.
 CopyrightThe
            (c)word,  which occurs
                2005-2009,         onlyMedia
                             Infobase   here, and
                                              Corp.notably on the lips of a Roman officer, is one of those Latin words which "followed the Roman domination
                                                                                                                                                       Page 282  even into
                                                                                                                                                                   / 632
those Eastern provinces of the empire which, unlike those of the West, had refused to be Latinized, but still retained their own language" (Trench, "Synonyms "). The
Sicarii were so called from the weapon which they used - the sica, or short, curved dagger. Josephus says: "There sprang up in Jerusalem another description of
robbers called Sikars, who, under the broad light of day, and in the very heart of the city, assassinated men; chiefly at the festivals, however, when, mixing among the
A.V. of Acts 17:6, have turned the world upside down. Compare Galatians 5:12 and kindred words in Mark 15:7; Luke 23:19.

That were murderers (tw~n sikari>wn). The A.V. is too general, and overlooks the force of the article, which shows that the word refers to a class. Rev., rightly, the
assassins. The word, which occurs only here, and notably on the lips of a Roman officer, is one of those Latin words which "followed the Roman domination even into
those Eastern provinces of the empire which, unlike those of the West, had refused to be Latinized, but still retained their own language" (Trench, "Synonyms "). The
Sicarii were so called from the weapon which they used - the sica, or short, curved dagger. Josephus says: "There sprang up in Jerusalem another description of
robbers called Sikars, who, under the broad light of day, and in the very heart of the city, assassinated men; chiefly at the festivals, however, when, mixing among the
crowd, with daggers concealed under their cloaks, they stabbed those with whom they were at variance. When they fell, the murderers joined in the general
expressions of indignation, and by this plausible proceeding remained undetected" ("Jewish War," c. xiii.). The general New Testament term for murderer is foneu>v
(see Matthew 22:7; Acts 3:14; 28:4 etc.).

39. Mean (ajsh>mou). Lit., without a mark or token (sh~ma). Hence used of uncoined gold or silver: of oracles which give no intelligible response: of inarticulate
voices: of disease without distinctive symptoms. Generally, as here, undistinguished, mean. There is a conscious feeling of patriotism in Paul's expression.

40. Beckoned with the hand. Compare Acts 26:1.

Tongue (diale>ktw|). Lit., dialect: the language spoken by the Palestinian Jews - a mixture of Syriac and Chaldaic.

CHAPTER 22

1. Defence (ajpologi>av). See on answer, 1 Peter 3:15.

2. Kept-silence (pare>scon hJsuci>an). Lit., gave quiet.

3. At the feet. Referring to the Jewish custom of the pupils sitting on benches or on the floor, while the teacher occupied an elevated platform.

Gamaliel. One of the seven Rabbis to whom the Jews gave the title Rabban. Rab, "teacher," was the lowest degree; Rabbi, "my teacher," the next higher. and Rabban,
"our teacher," the highest. Gamaliel was a liberal Pharisee. "As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so
Gamaliel was called the Beauty of the Law. He had no antipathy to the Greek learning. Candor and wisdom seem to have been features of his character" (Conybeare
and Howson). See Acts 5:34 sq.

Instructed (pepaideume>nov). See on chastise, Luke 23:16.

According to the perfect manner (katabeian). Lit., according to the strictness. See on perfect understanding, Luke 1:3; and diligently, Acts 18:25. Compare, also, Acts
18:26; 26:5.

Zealous (zhlwth). Or a zealot. On the word as a title, see on Mark 3:18.

4. Way. See on Acts 9:2.

5. Estate of the elders (presbute>rion). The eldership or Sanhedrim.

Went. The imperfect: was journeying.

6. About noon. Not mentioned in Acts 9.

8. Of Nazareth (oJ Nazwrai~ov). Lit., the Nazarene. Not mentioned in Acts 9.

9. Heard not (oujk h]kousan). The verb is to be taken in the sense of understood, as Mark 4:33; 1 Corinthians 14:2 which explains the apparent discrepancy with Acts
9:7.

11. For the glory of that light. The cause of his blindness is not stated in Acts 9.

12. A devout man, etc. In Acts 9:10, he is called a disciple. Paul here "affirms that he was not introduced to Christianity by an opponent of Judaism, but by a strict
Jew" (Gloag).

13. Stood (ejpista). More correctly, as Rev., "standing by (ejpi>)."

Receive thy sight (ajna>bleyon). Better, look up. See the following words: I looked up upon him. The word admits of both translations, to look up and to recover sight.

I looked up upon him. Some unite both meanings here: I looked up with recovered sight. So Rev., in margin.

14. The God of our fathers - Just One. A conciliatory touch in Paul's speech, mentioning both God and Christ by their Jewish names. Compare Acts 3:14; 7:52.

Hath chosen (proeceiri>sato). See on Acts 3:20. Better, as Rev., appointed.

15. All men. He keeps back the offensive word Gentiles (Acts 9:15).

16. Wash away (ajpo>lousai). See on Acts 16:33.

17. I was in a trance (gene>sqai me ejn ejksta>sei). Rev., more correctly, I fell into a trance; the verb meaning to become, rather than the simple to be. On trance, see
note on astonishment, Mark 5:42; and compare note on Acts 10:10.

20. Martyr. Better, as Rev., witness. The special sense of the word was probably not in use at this time. See on Acts 1:22. It occurs, however, in Revelation 2:13;
17:6.

Standing by. See on verse 13.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 283 / 632
Consenting (suneudokw~n). See on allow, Luke 11:48; and compare Acts 8:1.
20. Martyr. Better, as Rev., witness. The special sense of the word was probably not in use at this time. See on Acts 1:22. It occurs, however, in Revelation 2:13;
17:6.

Standing by. See on verse 13.

Consenting (suneudokw~n). See on allow, Luke 11:48; and compare Acts 8:1.

Slew. See on Luke 23:32.

21. Gentiles. "The fatal word, which hitherto he had carefully avoided, but which it was impossible for him to avoid any longer, was enough.... The word 'Gentiles,'
confirming all their worst suspicions, fell like a spark on the inflammable mass of their fanaticism" (Farrar, "Life and Work of Paul").

22. They gave him audience (h]kouon). The imperfect. Up to this word they were listening.

Lifted up their voice, etc. "Then began one of the most odious and despicable spectacles which the world can witness, the spectacle of an oriental mob, hideous with
impotent rage, howling, yelling, cursing, gnashing their teeth, flinging about their arms, waving and tossing their blue and red robes, casting dust into the air by handfuls,
with all the furious gesticulations of an uncontrolled fanaticism" (Farrar). Hackett cites Sir John Chardin ("Travels into Persia and the East Indies") as saying that it is
common for the peasants in Persia, when they have a complaint to lay before their governors, to repair to them by hundreds or a thousand at once. They place
themselves near the gate of the palace, where they suppose they are most likely to be seen and heard, and there set up a horrid outcry, rend their garments, and throw
dust into the air, at the same time demanding justice. Compare 2 Samuel 16:13.

24. Examined (ajneta>zesqai). Only here and ver. 29. Not found in classical Greek. Apocrypha, Susanna, ver. 14.

By scourging (ma>stixin). Lit., with scourges.

25. Bound him with thongs (proe>teinan aujto). Against the rendering of the A.V. is the word proe>teinan, they stretched forward, in allusion to the position of the
victim for scourging, and the article with thongs; "the thongs," with reference to some well-known instrument. If the words referred simply to binding him, with thongs
would be superfluous. It is better, therefore, to take thongs as referring to the scourge, consisting of one or more lashes or cords, a sense in which it occurs in classical
Greek, and to render stretched him out for (or before) the thongs. The word is used elsewhere in the New Testament of a shoe-latchet (Mark 1:7; Luke 3:16; John
1:27).

Roman. See on Acts 16:37.

28. Sum (kefalai>ou). Lit., capital. The purchase of Roman citizenship was an investment. Under the first Roman emperors it was obtained only at large cost and with
great difficulty; later, it was sold for a trifle.

I was free born (ejgwnnhmai). Lit., I am even so born, leaving the mind to supply free or a Roman. Better, as Rev., I am a Roman born.

30. Brought Paul down. To the meeting-place of the Sanhedrim: probably not their usual place of assembly, which lay within the wall of partition, which Lysias and his
soldiers would not have been allowed to pass.

CHAPTER 23

1. Earnestly beholding. See on Luke 4:20. Some, who hold that Paul's eyesight was defective, explain this steadfast look in connection with his imperfect vision.

Men and brethren. He addresses the Sanhedrim as an equal.

I have lived (pepoli>teumai). Lit., have lived as a citizen, with special reference to the charge against him that he taught men against the law and the temple. He means
that he has lived as a true and loyal Jew.

Conscience (suneidh>sei). See on 1 Peter 3:16.

2. Ananias. He is described as a revengeful and rapacious tyrant. We are told that he reduced the inferior priests almost to starvation by defrauding them of their tithes,
and sent his creatures to the threshing-floors with bludgeons to seize the tithes by force.

3. Shall smite thee (tu>ptein se me>llei). More strictly, is about to smite. The words are not an imprecation, but a prophecy of punishment for his violent dealing.
According to Josephus, in the attack of the Sicarii upon Jerusalem, he was dragged from his hiding-place, in a sewer of the palace, and murdered by assassins.

Thou whited wall. Compare Matthew 23:27.

Contrary to the law (paranomw~n). A verb. Lit., transgressing the law.

4. Revilest (loidorei~v). The word signifies vehement abuse, scolding, berating.

6. The one part were Sadducees, etc. Perceiving the impossibility of getting a fair hearing, Paul, with great tact, seeks to bring the two parties of the council into
collision with each other.

The resurrection. A main point of contention between the Pharisees and Sadducees, the latter of whom denied the doctrine of the resurrection, of a future state, and of
any spiritual existence apart from the body.

8. Both. Showing that two classes of doctrines peculiar to the Sadducees, and not three, are meant:

1.The resurrection.

2.The existence of spirits, whether angels or souls of men; "neither angel nor spirit."

9. Strove. The diversion was successful. The Pharisees' hatred of the Sadducees was greater than their hatred of Christianity.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 284 / 632
What if a spirit, etc. Neither the A.V. nor Rev. give the precise form of this expression. The words form a broken sentence, followed by a significant silence, which
leaves the hearers to supply the omission for themselves: "But if a spirit or angel has spoken to him - " The words which the A.V. supplies to complete the sentence, let
us not fight against God, are spurious, borrowed from Acts 5:39.
2.The existence of spirits, whether angels or souls of men; "neither angel nor spirit."

9. Strove. The diversion was successful. The Pharisees' hatred of the Sadducees was greater than their hatred of Christianity.

What if a spirit, etc. Neither the A.V. nor Rev. give the precise form of this expression. The words form a broken sentence, followed by a significant silence, which
leaves the hearers to supply the omission for themselves: "But if a spirit or angel has spoken to him - " The words which the A.V. supplies to complete the sentence, let
us not fight against God, are spurious, borrowed from Acts 5:39.

12. Banded together (poih>santev sustrofh). Lit., having made a conspiracy. See on concourse, Acts 19:40.

Bound themselves under a curse (ajneqema>tisan eJautou). Lit., anathematized or cursed themselves; invoked God's curse on themselves if they should violate their
vow. On the kindred noun ajna>qema, a curse, see note on offerings, Luke 21:5. In case of failure, they could procure absolution from their oath by the Rabbis.

13. Conspiracy (sunwmosi>an). Lit., swearing together; conjuration. According to its etymology, conspiracy is a breathing or blowing together (Latin, conspirare).
Hence, of concerted thought and action.

14. We have bound ourselves under a great curse (ajnaqe>mati ajneqemati>samen eJautou). Lit., we have anathematized ourselves with an anathema. A very strong
expression. For similar expressions, see Luke 22:15; John 3:29; Acts 4:17.

15. Enquire (diaginw>skein). Only here and Acts 24:22. Originally, to distinguish or discern; hence, to decide, as a suit. Rev., more correctly, therefore, judge.

More perfectly (ajkribe>steron). Rev., better, more exactly. See on Luke 1:3; Acts 18:25, 26.

Concerning him (ta). Lit., the things about him. Rev., better, his case.

18. The prisoner (oJ de>smiov). From de>w, to bind. Paul, as a Roman citizen, was held in custodia militaris, "military custody." Three kinds of custody were
recognized by the Roman law: 1. Custodia publica (public custody); confinement in the public jail. This was the worst kind, the common jails being wretched dungeons.
Such was the confinement of Paul and Silas at Philippi. 2. Custodia libera (free custody), confined to men of high rank. The accused was committed to the charge of a
magistrate or senator, who became responsible for his appearance on the day of trial. 3. Custodia militaris (military custody). The accused was placed in charge of a
soldier, who was responsible with his life for the prisoner's safe-keeping, and whose left hand was secured by a chain to the prisoner's right. The prisoner was usually
kept in the barracks, but was sometimes allowed to reside in a private house under charge of his guard.

21. Have bound themselves. "If we should wonder how, so early in the morning, after the long discussion in the Sanhedrim, which must have occupied a considerable
part of the day, more than forty men should have been found banded together, under an anathema, neither to eat nor to drink till they had killed Paul; and, still more,
how such a conspiracy, or, rather, conjuration, which, in the nature of it, would be kept a profound secret, should have become known to Paul's sister's son - the
circumstances of the case furnish a sufficient explanation. The Pharisees were avowedly a fraternity or guild; and they, or some of their kindred fraternities, would
furnish the ready material for such a band, to whom this additional vow would be nothing new or strange, and, murderous though it sounded, only seem a further
carrying out of the principles of their order. Again, since the wife and all the children of a member were ipso facto members of the guild, and Paul's father had been a
Pharisee (ver. 6), Paul's sister also would, by virtue of her birth, belong to the fraternity, even irrespective of the probability that, in accordance with the principles of the
party, she would have married into a Pharisaical family" (Edersheim, "Jewish Social Life").

23. Soldiers (stratiw>tav). Heavy-armed footmen: legionaries.

Spearmen (dexiola>bouv). Only here in New Testament, and not in classical Greek. From dexio>v, right, and lamba>nw, to take. The exact meaning is uncertain.
Some explain it as those who take the right side of the prisoners whom they have in charge; others, those who grasp (their weapon) with the right hand; others, again,
those who hold (a second horse) by the right hand. They are here distinguished from the heavy armed legionaries and the cavalry. They were probably light-armed
troops, javelin-throwers or slingers. One of the principal manuscripts reads dexiobo>louv, "those who throw with the right hand."

24. Beasts (kth>nh). See on Luke 10:34.

25. After this manner (perie>cousan topon tou~ton). Lit., containing this form or type. See on it is contained, 1 Peter 2:6.

26. To the most excellent (tw|~ krati>stw|). "His excellency": an official title. Compare Acts 24:3; 26:25.

Greeting (cai>rein). See on Acts 15:23.

27. Rescued. Bengel says, "a lie." Lysias wishes to make the impression that Paul's citizenship was the cause of his rescuing him; whereas he did not know of this until
afterward. He says nothing about the proposed scourging.

29. Questions. See on Acts 15:2.

Nothing - worthy of death or of bonds. Every Roman magistrate before whom the apostle is brought declares him innocent.

30. When it was told (mhnuqei>shv). Lit., pointed out, or shown, as Rev. See on Luke 20:37.

Farewell. The best texts omit. See on Acts 15:29.

31. Took (ajnalabo>ntev). Lit., "having taken up." Compare set Paul on, verse 24.

To Antipatris. A hard night's ride: forty miles.

32. On the morrow. After arriving at Antipatris.

33. Caesarea. Twenty-six miles from Antipatris.

34. Of what province (ejk poi>av ejparci>av). Rather, "from what kind of a province;" whether senatorial or imperial. See Introduction to Luke. Cilicia was an imperial
province.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 285 / 632
35. I will hear thee (diakou>somai). Better, as Rev., will hear thy cause; the word meaning "to hear fully (dia>) in a judicial sense." The present questioning was merely
preliminary.
33. Caesarea. Twenty-six miles from Antipatris.

34. Of what province (ejk poi>av ejparci>av). Rather, "from what kind of a province;" whether senatorial or imperial. See Introduction to Luke. Cilicia was an imperial
province.

35. I will hear thee (diakou>somai). Better, as Rev., will hear thy cause; the word meaning "to hear fully (dia>) in a judicial sense." The present questioning was merely
preliminary.

Herod's palace. Built by Herod the Great. Judaea being now a Roman province, the palace of its former kings had become the governor's official residence. It thus
appears that Paul was leniently dealt with, and not cast into the common prison.

CHAPTER 24

1. An orator (rJh>torov). An advocate. The Jews, being little acquainted with Roman forms and laws, had to employ Roman advocates.

3. Very worthy deeds (katorqwma>twn). From katorqo>w, to set upright. Hence, a success consequent on right judgment; a right action. The best texts, however,
read diorqwma>twn, settings right; amendments. Thus the sentence reads, literally, obtaining much peace through thee, and amendments taking place for this nation
through thy providence, we accept, etc.

Providence (pronoi>av). Forethought. Previdentia Augusti (the providence of the emperor) was a common title on the coins of the emperors.

4. Be tedious (ejgko>ptw). See on hindered, 1 Peter 3:7. The meaning is, rather, "that I may not further hinder thee, or detain thee.

Clemency (ejpieikei>a|) See on gentle, 1 Peter 2:18.

A few words (sunto>mwv). Lit., concisely. From sunte>mnw, to cut down or cut short.

5. Pestilent fellow (loimo). Lit., a plague or pest.

Ringleader (prwtosta>thn). Originally, one who stands first on the right of a line; a file-leader. Thus Thucydides says that all armies when engaging are apt to thrust
outward their right wing; and adds, "The first man in the front rank (oJ prwtosta>thv) of the right wing is originally responsible for the deflection" (v., 71). Here, of
course, metaphorically, as A.V. and Rev. Only here in New Testament.

Sect (aiJre>sewv). See on heresies, 2 Peter 2:1.

Nazarenes. The only passage in scripture where this term is used to denote the Christians. See on Matthew 2:23.

6. To profane (bebhlw~sai). The word is akin to bhlo>v, threshold, and bai>nw, to step; and its fundamental idea, therefore, is that of overstepping the threshold of
sacred places. The word profane is the Latin pro fanurn, in front of the sanctuary; that which is kept outside the fane because unholy.

We laid hold. The best texts omit all after these words as far as by examining.

8. From whom. Paul. It would refer to Lysias if the omitted passage above were retained.

9. Assented (sune>qento). But the best texts read sunepe>qento, jointly set upon or assailed. So Rev., joined in the charge.

10. The more cheerfully (eujqumo>teron). The best texts read the positive of the adverb, eujqu>mwv, cheerfully.

14. The way. See on Acts 9:2.

A sect. See on verse 5. The word is commonly used in an indifferent sense, as signifying merely a school or party. So Acts 15:5; 28:29. Here, however, in a bad sense
- a schisomatic sect, as in 1 Corinthians 11:19.

Worship (latreu>w). Better, as Rev., serve. See on Luke 1:74.

God of my fathers (tw|~ patrw>w| Qew|~). A familiar classical phrase, and therefore well known to Felix. Thus Demosthenes calls Apollo the patrw|~ov (ancestral
God) of Athens. Socrates is asked (Plato, "Euthydemus," 302), "Have you an ancestral Zeus (Zeu)? So, frequently, in the classics. Similarly, the Roman phrase, Di
patrii, "the gods of the forefathers." On the Roman reverence for the ancestral religion, see note on Acts 16:21. The Roman's own sentiment would prepare him to
respect Paul's.

15. Allow (prosde>contai). Or, as Rev., look for. The word admits of either sense.

16. Exercise myself (ajskw~). Originally, to work raw material, to form: hence, to practice, exercise, discipline; and so, in ecclesiastical language, to mortify the body.
Of the kindred adjective ajskhtiko>v, our word ascetic is a transcript.

Void of offense (ajpo>skopon). Lit., without stumbling; unshaken. The word is used thus in a passive sense here, as in Philippians 1:10. In 1 Corinthians 10:32 it occurs
in the active sense of giving offense to others, causing them to stumble.

18. Whereupon (ejn oi=v). More correctly, in which (occupation); while so engaged. The best texts, however, read ejn ai=v, in which, the pronoun agreeing in gender
with offerings. The sense, according to this, is, as Rev., margin, in presenting which (offerings).

22. Deferred (ajneba>leto). Adjourned the case. Only here in New Testament.

I will know the uttermost (diagnw>somai). Better, as Rev., I will determine. See on Acts 23:15.

23. Liberty (a]nesin). From ajni>hmi, to send up; thence, to loosen, release. It is almost exactly expressed by our vulgarism, to let up. The noun here is more correctly
rendered by Rev., indulgence. In all the other New Testament passages it is rendered rest, ease, or relief. See 2 Corinthians 2:13; 7:5; 8:13; 2 Thessalonians 1:7.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 286 / 632
To minister (uJphretei~n). See on officer, Matthew 5:25.
I will know the uttermost (diagnw>somai). Better, as Rev., I will determine. See on Acts 23:15.

23. Liberty (a]nesin). From ajni>hmi, to send up; thence, to loosen, release. It is almost exactly expressed by our vulgarism, to let up. The noun here is more correctly
rendered by Rev., indulgence. In all the other New Testament passages it is rendered rest, ease, or relief. See 2 Corinthians 2:13; 7:5; 8:13; 2 Thessalonians 1:7.

To minister (uJphretei~n). See on officer, Matthew 5:25.

25. Righteousness, temperance, the judgment to come. Three topics which bore directly upon the character of Felix. Tacitus says of him that he "exercised the authority
of a king with the spirit of a slave; "and that, by reason of the powerful influence at his command, "he supposed he might perpetrate with impunity every kind of villainy."
He had persuaded his wife Drusilla to forsake her husband and marry him. He had employed assassins to murder the high-priest Jonathan, and might well tremble at the
preaching of the judgment to come. Temperance (ejgkra>teia) is, properly, self-control; holding the passions in hand.

Trembled (e]mfobov geno>menov) Lit., having become in fear. Rev., better, was terrified.

For this time (to). Or, for the present. Very literally, as to what has itself now.

26. He hoped also (a[ma dezwn). A comma should be placed after thee (ver. 25), and the participle ejlpi>zwn, hoping, joined with answered: "Felix answered, 'Go thy
way, etc.,' hoping withal that money would be given him."

Communed (wJmi>lei). See on talked, Acts 20:11.

27. Porcius Festus came into Felix's room (e]labe dia>docon oJ Fh~lix Po>rkion Fh~ston). Rev., better, Felix was succeeded by Porcius Festus. The Greek idiom is,
Felix received Porcius Festus as a successor.

To shew the Jews a pleasure (ca>ritav kataqe>sqai toi~v 'Ioudai>oiv). Lit., to lay up thanks for himself with the Jews. Rev., correctly, to gain favor with the Jews.

CHAPTER 25

1. Was come into the province (eJpibaa|). Lit., having entered upon the province..

2. Besought. The imperfect denotes their persistence: kept beseeching.

3. Laying wait (ejne>dran poiou~ntev). Lit., making or arranging an ambush.

4. Should be kept (threi~sqai). This puts it as a peremptory denial of the Jews' request by Festus; whereas it is only his statement of a fact. Render, as Rev., that Paul
was kept in charge. Festus' reply is conciliatory, and is put on the ground of convenience.

6. Judgment-seat. See on Acts 7:5.

8. Have I offended (h[marton). See on the kindred noun aJmarti>a, sin, Matthew 1:21.

9. Do a pleasure. See on Acts 24:27. Rev., better, to gain favor.

Before me (ejp' ejmou~). Not with him as judge, but by the Sanhedrim in his presence.

10. Very well (ka>llion). The force of the comparative should be preserved: "thou knowest better than thy question implies."

11. Deliver (cari>sasqai). With an underlying sense of giving him up as a favor to the Jews.

I appeal (ejpikalou~mai). The technical phrase for lodging an appeal. The Greek rendering of the Latin formula appello.

12. The council. A body of men chosen by the governor himself from the principal Romans of the province. These were called assessors, sometime friends, sometimes
captains. Though a Roman citizen had the right of appeal to the emperor, a certain discretion was allowed the governors of provinces as to admitting the appeal. It
might be disallowed if the affair did not admit of delay, or if the appellant were a known robber or pirate. In doubtful cases the governor was bound to consult with his
council, and his failure to do so exposed him to censure. Cicero, in his impeachment of Verres, the brutal governor of Sicily, says; "Will you deny that you dismissed
your council, the men of rank with whom your predecessor and yourself had been wont to consult, and decided the case yourself?" (ii., 33). That Festus exercised this
discretion in Paul's case is shown by his conferring with the council.

13. Agrippa the king. Herod Agrippa II., son of the Herod whose death is recorded in Acts 12:20-23.

Bernice. Sister of Drusilla, the wife of Felix. She is said to have lived in incestuous relations with her brother. Juvenal, in his sixth satire, alludes to this: "A most notable
diamond, made more precious by having been worn on the finger of Bernice. This a barbarian king once gave to his incestuous love. This Agrippa gave to his sister."

16. Opportunity (to>pon). Lit., place. An unclassical use of the word.

18. Stood up (staqe>ntev). See on Luke 18:11; 19:8.

19. Superstition (deisidaimoni>av). See on Acts 17:22. Better, religion, as Rev. As Agrippa was a Jew by religion, Festus would not have insulted him by applying the
word superstition to his faith. Note, however, that he speaks of it as their own religion, not identifying Agrippa with them. It was a non-committal expression, since the
word meant either religion or superstition according to circumstances. He left Agrippa "to take the word in a good sense, but reserved his own view, which was
certainly the Roman one" (Meyer). There is, indeed, a similar tact in Paul's use of the word to the Athenians. He selected "a word which almost imperceptibly shaded
off from praise to blame" (Trench). 27

Affirmed (e]fasken). The imperfect implies something habitual. "Paul kept asserting."

21. Of the Emperor (tou~ Sebastou~). Lit., the august one; hence a translation of Augustus, which was not a proper name, but a title of the Roman emperors.

 Copyright
26.          (c) 2005-2009,
    Lord (kuri>w|).           Infobase
                      An instance       Media
                                  of Luke's     Corp. The title "Lord" was refused by the first two emperors, Augustus and Tiberius. The emperorsPage
                                            accuracy.                                                                                                  287 / 632
                                                                                                                                                 who followed
accepted it. In the time of Domitian it was a recognized title. Antoninus Pius was the first who put it on his coins.
Affirmed (e]fasken). The imperfect implies something habitual. "Paul kept asserting."

21. Of the Emperor (tou~ Sebastou~). Lit., the august one; hence a translation of Augustus, which was not a proper name, but a title of the Roman emperors.

26. Lord (kuri>w|). An instance of Luke's accuracy. The title "Lord" was refused by the first two emperors, Augustus and Tiberius. The emperors who followed
accepted it. In the time of Domitian it was a recognized title. Antoninus Pius was the first who put it on his coins.

27. Crimes (aijti>av). Rev., more correctly, charges.

CHAPTER 26

2. Happy (maka>rion). See on blessed, Matthew 5:3.

Answer (ajpologei~sqai). See on 1 Peter 3:15.

3. Expert (gnw>sthn). Lit., a knower.

Questions (zhthma>twn). See on Acts 15:2.

4. My manner of life, etc. The repeated articles give additional precision to the statement: "the manner of life, that which was from my youth; that which was from the
beginning."

6. For the hope (ejp' ejlpi>di). Lit., "on the ground of the hope."

Made of God. The article clearly defines what promise, "the one, namely, made of God."

7. Twelve tribes (dwdeka>fulon). Only here in New Testament. A collective term, embracing the tribes as a whole. Meyer renders our twelve-tribe-stock.

Instantly (ejn ejktenei>a|). Only here in New Testament. Lit., in intensity. See on fervently, 1 Peter 1:22. Compare more earnestly, Luke 22:44; without ceasing, Acts
12:5; fervent, 1 Peter 4:8. See, also, on instantly and instant, Luke 7:4; 23:23.

Serving. Compare Acts 24:14; and see on Luke 1:74.

Come (katanth~sai). Lit., to arrive at, as if at a goal. Compare Acts 16:1; 18:19; 25:13 etc. Rev. attain.

8. That God should raise the dead (eij oJ Qeorei). Much better, as Rev., if God raises the dead. He does not put it as a supposition, but as a fact: if God raises the
dead, as you admit that he has the power to do, and as your own writings tell you that he has done.

10. Saints (tw~n aJgi>wn). Lit., the holy ones. Paul did not call the Christians by this name when addressing the Jews, for this would have enraged them; but before
Agrippa he uses the word without fear of giving offense. On this word a[giov, holy, which occurs over two hundred times in the New Testament, it is to be noted how
the writers of the Greek scriptures, both in the New Testament and, what is more remarkable, in the Septuagint, bring it out from the background in which it was left by
classical writers, and give preference to it over words which, in pagan usage, represented conceptions of mere externality in religion. Even in the Old Testament, where
externality is emphasized, a[giov is the standard word for holy. 28

Gave my voice (kath>negka yh~fon). Lit., laid down my vote. See on counteth, Luke 14:28. Some suppose that Paul here refers to casting his vote as a member of the
Sanhedrim; in which case he must have been married and the father of a family. But this there is no reason for believing (compare 1 Corinthians 7:7, 8); and the phrase
may be taken as expressing merely moral assent and approval.

12. Whereupon (ejn oi=v). See on Acts 24:18. Better, on which errand; in which affairs of persecution.

13. Above the brightness of the sun. Peculiar to this third account of Paul's conversion. The other peculiarities are: the falling of his companions to the ground along with
himself; the voice addressing him in Hebrew; and the words, "It is hard for thee to kick against the pricks."

14. It is hard for thee to kick against the pricks. Or, goads. The sharp goad carried in the ploughman's hand, against which the oxen kick on being pricked. The
metaphor, though not found in Jewish writings, was common in Greek and Roman writings. Thus, Euripides ("Bacchae," 791): "Being enraged, I would kick against the
goads, a mortal against a God." Plautus ("Truculentus, 4, 2, 55): "If you strike the goads with your fists, you hurt your hands more than the goads." "Who knows
whether at that moment the operation of ploughing might not be going on within sight of the road along which the persecutor was traveling? (Howson, "Metaphors of St.
Paul").

16. Have I appeared (w]fqhn). See on Luke 22:43.

To make (proceiri>sasqai). Better, as Rev., appoint. See on Acts 3:20.

A minister and a witness. See on Matthew 5:25; Acts 1:22.

17. The people. The Jews.

22. Help of God (ejpikouri>av th~v para). Lit., "help that is from God." The article defines the nature of the help more sharply than A.V. The word for help originally
meant alliance.

23. That Christ should suffer (eij paqhto). Rather, if or whether the Messiah is liable to suffering. He expresses himself in a problematic form, because it was the point
of debate among the Jews whether a suffering Messiah was to be believed in. They believed in a triumphant Messiah, and the doctrine of his sufferings was an obstacle
to their receiving him as Messiah. Note the article, "the Christ," and see on Matthew 1:1.

24. Much learning doth make thee mad (ta se gra>mmata eijv mani>an peritre>pei). The A.V. omits the article with much learning: "the much knowledge" with which
thou art busied. Rev., "thy much learning." Doth make thee mad: literally, is turning thee to madness.

 Copyright
25.        (c) 2005-2009,
    Speak forth            Infobase
                (ajpofqe>ggomai).   Media
                                  See     Corp.
                                      on Acts 2:4.                                                                                                    Page 288 / 632

28. Almost thou persuadest (ejn ojli>gw| me pei>qeiv). Lit., in a little thou persuadest. The rendering almost must be rejected, being without sufficient authority. The
24. Much learning doth make thee mad (ta se gra>mmata eijv mani>an peritre>pei). The A.V. omits the article with much learning: "the much knowledge" with which
thou art busied. Rev., "thy much learning." Doth make thee mad: literally, is turning thee to madness.

25. Speak forth (ajpofqe>ggomai). See on Acts 2:4.

28. Almost thou persuadest (ejn ojli>gw| me pei>qeiv). Lit., in a little thou persuadest. The rendering almost must be rejected, being without sufficient authority. The
phrase, in a little, is adverbial, and means in brief; summarily. We may supply pains or talk. "With little pains, or with a few words." The words are ironical, and the
sense is, "You are trying to persuade me offhand to be a Christian." Thou persuadest (pei>qeiv) is rather, thou art for persuading; thou attemptest to persuade; a force
which both the present and the imperfect sometimes have. 29

29. Almost and altogether (ejn oli>gw| kailw|). 30 Lit., in little and in great; i.e., with little or with great pains.

Were (gene>sqai). Better, as Rev., might become. Agrippa's word, "to become a Christian," is repeated.

Except these bonds. An exquisite touch of Christian courtesy.

30. The king, the governor, Bernice. Mentioned in the order of their rank.

31. Doeth. Referring, not to Paul's past conduct, but to the general character of his life.

CHAPTER 27

1. Sail (ajpoplei~n). Lit., sail away.

Band. See on Mark 15:16.

2. Meaning to sail (me>llontev plei~n). This refers the intention to the voyagers; but the best texts read me>llonti, agreeing with ploi>w|, ship; so that the correct
rendering is, as Rev., a ship - which was about to sail.

3. Touched (kath>cqhmen). From kata>, down, and a]gw, to lead or bring. To bring the ship down from deep water to the land. Opposed to ajnh>xqhmen, put to sea
(ver. 2); which is to bring the vessel up (ajna>) from the land to deep water. See on Luke 8:22. Touched is an inferential rendering. Landed would be quite as good.
From Caesarea to Sidon, the distance was about seventy miles.

Courteously (filanqrw>pwv). Only here in New Testament. Lit., in a man-loving way; humanely; kindly. Rev., kindly, better than courteously. Courteous, from court,
expresses rather polish of manners than real kindness.

To refresh himself (ejpimelei>av tucei~n). Lit., to receive care or attention.

4. We sailed under (ujpepleu>samen). Rev., correctly, under the lee of: under the protection of the land.

6. A ship of Alexandria. Employed in the immense corn trade between Italy and Egypt. See verse 38. The size of the vessel may be inferred from verse 37.

7. Many (iJkanai~v). See on Luke 7:6.

Scarce (mo>liv). Incorrect. Render, as Rev., with difficulty. See, also, hardly, in verse 8. The meaning is not that they had scarcely reached Cnidus when the wind
became contrary, nor that they had come only as far as Cnidus in many days; but that they were retarded by contrary winds between Myra and Cnidus, a distance of
about one hundred and thirty miles, which, with a favorable wind, they might have accomplished in a day. Such a contrary wind would have been the northwesterly,
which prevails during the summer months in that part of the Archipelago.

9. The Fast. The great day of atonement, called "the Fast" by way of eminence. It occurred about the end of September. Navigation was considered unsafe from the
beginning of November until the middle of March.

10. I perceive (qewrw~). As the result of careful observation. See on Luke 10:18.

Hurt (u[brewv). The word literally means insolence, injury, and is used here metaphorically: insolence of the winds and waves, "like our 'sport' or 'riot' of the
elements" (Hackett). Some take it literally, with presumption, as indicating the folly of undertaking a voyage at that season; but the use of the word in verse 21 is
decisive against this.

Damage (zhmi>av). Better, as Rev., loss. Hurt and damage (A.V.) is tautological. See on the kindred verb, notes on lose, Matthew 16:26 and cast away, Luke 9:25.

11. Master (kubernh>th|). Only here and Revelation 13:17. Lit., the steersman.

12. Not commodious (ajneuqe>tou). Lit., not well situated.

Lieth toward the southwest and northwest (ble>ponta kataba kai). Instead of lieth, Rev., literally and correctly, renders looking. The difference between the Rev. and
A.V., as to the points of the compass, turns on the rendering of the preposition kata> The words southwest and northwest mean, literally, the southwest and northwest
winds. According to the A.V., kata means toward, and has reference to the quarter from which these winds blow. According to the Rev., kata> means down: "looking
down the southwest and northwest winds," i.e., in the direction toward which they blow, viz., northeast and southeast. This latter view assumes that Phenice and Lutro
are the same, which is uncertain. For full discussion of the point, see Smith, "Voyage and Shipwreck of St. Paul;" Hackett, "Commentary on Acts;" Conybeare and
Howson, "Life and Epistles of St. Paul."

13. Loosing thence (a]rantev). Lit., having taken up. It is the nautical phrase for weighing anchor. So Rev.

14. There arose against it (e]bale kat' aujth~v). Against what? Some say, the island of Crete; in which case they would have been driven against the island, whereas we
are told that they were driven away from it. Others, the ship. It is objected that the pronoun aujth~v, it, is feminine, while the feminine noun for ship (nau~v) is not
commonly used by Luke, but rather the neuter, ploi~on. I do not think this objection entitled to much weight. Luke is the only New Testament writer who uses nau~v
 Copyright
(see         (c) though
     verse 41),  2005-2009,   Infobase
                        he uses          Media
                                 it but once;   Corp.
                                              and, as Hackett remarks, "it would be quite accidental which of the terms would shape the pronoun at this   Page     289as/ 632
                                                                                                                                                              moment,      they
were both so familiar." A third explanation refers the pronoun to the island of Crete, and renders, "there beat down from it." This is grammatical, and according to a
well-known usage of the preposition. The verb ba>llw is also used intransitively in the sense of to fall; thus Homer ("Iliad," xi., 722), of a river falling into the sea.
14. There arose against it (e]bale kat' aujth~v). Against what? Some say, the island of Crete; in which case they would have been driven against the island, whereas we
are told that they were driven away from it. Others, the ship. It is objected that the pronoun aujth~v, it, is feminine, while the feminine noun for ship (nau~v) is not
commonly used by Luke, but rather the neuter, ploi~on. I do not think this objection entitled to much weight. Luke is the only New Testament writer who uses nau~v
(see verse 41), though he uses it but once; and, as Hackett remarks, "it would be quite accidental which of the terms would shape the pronoun at this moment, as they
were both so familiar." A third explanation refers the pronoun to the island of Crete, and renders, "there beat down from it." This is grammatical, and according to a
well-known usage of the preposition. The verb ba>llw is also used intransitively in the sense of to fall; thus Homer ("Iliad," xi., 722), of a river falling into the sea.
Compare Mark 4:37: "the waves beat (ejpe>ballen) into the ship; "and Luke 15:12: "the portion of goods that falleth (ejpiba>llon) to me." The rendering of the Rev. is,
therefore, well supported, and, on the whole, preferable: there beat down from it. It is also according to the analogy of the expression in Luke 8:23there came down a
storm. See note there, and on Matthew 8:24.

A tempestuous wind (a]nemov tufwniko). Lit., a typhonic wind. The word tufw~n means a typhoon, and the adjective formed from it means of the character of a
typhoon.

Euroclydon (Eujroklu>dwn). The best texts read Eujraku>lwn, Euraquilo: i.e., between Eurus, "the E.S.E. wind," and Aquilo, "the north-wind, or, strictly, N. 1/3 E."
Hence, E. N. E.

15. Bear up (ajntofqalmei~n). Only here in New Testament. From ajnti> opposite, and ojfqalmo>v, the eye. Lit, to look the wind: in the eye. The ancient ships often
had an eye painted on each side of the bow. To sail "into the eye of the wind" is a modern nautical phrase.

We let her drive (ejpido>ntev ejfero>meqa). Lit., having given up to it, we were born along.

16. We had much work to come by the boat (mo>liv ijscu>samen perikratei~v gene>sqai th~v ska>fhv). Lit., we were with difficulty able to become masters of the
boat: i.e., to secure on deck the small boat which, in calm weather, was attached by a rope to the vessel's stern. Rev., we were able with difficulty to secure the boat.
On with difficulty, see note on scarce, ver. 7.

17. Helps (bohqei>aiv). Any apparatus on hand for the purpose: ropes, chains, etc.

Undergirding (ujpozwnnu>ntev). In modern nautical language, frapping: passing cables or chains round the ship's hull in order to support her in a storm. Mr. Smith
("Voyage and Shipwreck of St. Paul") cites the following from the account of the voyage of Captain George Back from the arctic regions in 1837: "A length of the
stream chain-cable was passed under the bottom of the ship four feet before the mizzen-mast, hove tight by the capstan, and finally immovably fixed to six ringbolts on
the quarter-deck. The effect was at once manifest by a great diminution in the working of the parts already mentioned; and, in a less agreeable way, by impeding her
rate of sailing."

Quicksands (thrtin). The rendering of the A.V. is too general. The word is a proper name, and has the article. There were two shoals of this name - the "Greater
Syrtis" (Syrtis Major), and the "Smaller Syrtis" (Syrtis Minor). It was the former upon which they were in danger of being driven; a shallow on the African coast,
between Tripoli and Barca, southwest of the island of Crete.

Strake sail (cala>santev to). Lit., as Rev., lowered the gear. See on goods, Matthew 12:29. It is uncertain what is referred to here. To strike sail, it is urged, would be a
sore way of running upon the Syrtis, which they were trying to avoid. It is probably better to understand it generally of the gear connected with the fair-weather sails.
"Every ship situated as this one was, when preparing for a storm, sends down upon deck the 'top-hamper,' or gear connected with the fair-weather sails, such as the
topsails. A modern ship sends down top-gallant masts and yards; a cutter strikes her topmast when preparing for a gale" (Smith, "Voyage," etc.). The stormsails were
probably set.

18. Lightened (ejkbolh). Lit., made a casting out. Rev., began to throw the freight overboard. Note the imperfect, began to throw. The whole cargo was not cast
overboard: the wheat was reserved to the last extremity (ver. 38).

19. Tackling (skeuh). The word means equipment, furniture. The exact meaning here is uncertain. Some suppose it to refer to the main-yard; an immense spar which
would require the united efforts of passengers and crew to throw overboard. It seems improbable, however, that they would have sacrificed so large a spar, which, in
case of shipwreck, would support thirty or forty men in the water. The most generally received opinion is that it refers to the furniture of the ship - beds, tables, chests,
etc.

21. Hearkened (peiqarch>santav). See on obey, Acts 5:29.

Loosed (ajna>gesqai). Rev., set sail. See on Luke 8:22.

Harm (u[brin). See on ver. 10.

23. The angel. Rev., correctly, an angel. There is no article.

Of God (tou~ Qeou~). Rev., correctly, supplies the article: "the God," added because Paul was addressing heathen, who would have understood by angel a messenger
of the gods.

27. Adria. The Adriatic Sea: embracing all that part of the Mediterranean lying south of Italy, east of Sicily, and west of Greece.

Deemed (uJpeno>oun). Better, as Rev., suspected or surmised.

That they drew near to some country. Lit., that some land is drawing near to them.

30. Under color (profa>sei). Lit., on pretense.

Cast (ejktei>nein). Lit., to stretch out. The meaning is, to carry out an anchor to a distance from the prow by means of the small boat. Rev., lay out.

33. While the day was coming on (a]cri dera gi>nesqai). Lit., until it should become day: in the interval between midnight and morning.

39. Bay (ko>lpon). See on bosom, Luke 6:38.

Shore (aijgialo).
 Copyright        See on Matthew
            (c) 2005-2009,       13:2.Media
                            Infobase   Better,Corp.
                                               as Rev., beach.                                                                                         Page 290 / 632
They were minded (ejbouleu>santo). Better, as Rev., took counsel. See on Matthew 1:19.
33. While the day was coming on (a]cri dera gi>nesqai). Lit., until it should become day: in the interval between midnight and morning.

39. Bay (ko>lpon). See on bosom, Luke 6:38.

Shore (aijgialo). See on Matthew 13:2. Better, as Rev., beach.

They were minded (ejbouleu>santo). Better, as Rev., took counsel. See on Matthew 1:19.

40. Taken up (perielo>ntev). Wrong. The word means to remove, and refers here to cutting the anchor-cables, or casting off, as Rev.

Committed themselves (ei]wn). Wrong. The reference is to the anchors. Rev., correctly, left them in the sea.

Rudder bands (zeukthri>av tw~n phdali>wn). Lit., the bands of the rudders. The larger ships had two rudders, like broad oars or paddles, joined together by a pole,
and managed by one steersman. They could be pulled up and fastened with hands to the ship; as was done in this case, probably to avoid fouling the anchors when they
were cast out of the stern. The bands were now loosened, in order that the ship might be driven forward.

Mainsail (ajrte>mwna). Only here in New Testament. Probably the foresail. So Rev.

Made toward (katei~con). Lit., held; bore down for.

CHAPTER 28

1. They knew. The best texts read we knew: ascertained or recognized: with a reference to ver. 39.

2. Barbarous people. From the Roman point of view, regarding all as barbarians who spoke neither Greek nor Latin. Not necessarily uncivilized. It is equivalent to
foreigners.

Compare Romans 1:14; 1 Corinthians 14:11. The inhabitants of Malta were of Carthaginian descent. "Even in the present day the natives of Malta have a peculiar
language, termed the Maltese, which has been proved to be essentially an Arabic dialect, with an admixture of Italian" (Gloag).

No little (ouj tucou~san). See on special, Acts 19:11. Rev., much better, "no common kindness."

Kindness (filanqrwpi>an). See on the kindred adverb courteously, Acts 28:3.

Present rain (uJeto). Lit., which was upon us, or had set in. No mention of rain occurs up to this point in the narrative of the shipwreck. The tempest may thus far have
been unattended with rain, but it is hardly probable.

3. Of sticks (fruga>nwn). Only here in New Testament. From ajpo> to roast or parch. Hences dry sticks.

Out of (ejk). The best texts read ajpo>, by reason of.

4. Justice (Di>kh). Personified.

Suffereth not (oujk ei]asen). The aorist tense: did not suffer. His death is regarded as fixed by the divine decree.

5. The beast (toon). Luke uses the word in the same way as the medical writers, who employed it to denote venomous serpents, and particularly the viper; so much so
that an antidote, made chiefly from the flesh of vipers, was termed qhriakh>. A curious bit of etymological history attaches to this latter word. From it came the Latin
theriaca, of which our treacle (molasses) is a corruption. Treacle, therefore, is originally a preparation of viper's flesh, and was used later of any antidote. Thus
Coverdale's translation of Jeremiah 8:22 has, "There is no more treacle in Gilead." Gurnall ("Christian in Complete Armor") says: "The saints' experiences help them to a
sovereign treacle made of the scorpion's own flesh (which they through Christ have slain), and that hath a virtue above all other to expel the venom of Satan's
temptations from the heart." So Jeremy Taylor: "We kill the viper and make treacle of him."

6. Swollen (pi>mprasqai). Only here in New Testament. The usual medical word for inflammation.

Looked (prosdokw>ntwn). Occurring eleven times in Luke, and only five times in the rest of the New Testament. Frequent in medical writers, to denote expectation of
the fatal result of illness.

No harm (mhde). Lit., nothing out of place. The word a]topov occurs three times in Luke, and only once elsewhere in the New Testament (2 Thessalonians 3:2). Used
by physicians to denote something unusual in the symptoms of disease and also something fatal or deadly as here. Rev., nothing amiss. Compare Luke 23:41; and Acts
25:5 where the best texts insert the word.

Said (e]legon). The imperfect, denoting current talk.

A God. "Observe," says Bengel, "the fickleness of human reasoning. He is either an assassin, say they, or a God. So, at one time bulls, at another stones" (Acts 14:13,
19).

7. The chief man (tw|~ prw>tw|). Official title, without reference to his rank and possessions. Though not occurring as the official designation of the governor of Malta
in any ancient author, it has been found in two inscriptions discovered in the island.

8. Sick (suneco>menon). Lit., taken or holden. See on taken, Luke 4:38.

Fever (puretoi~v). Lit., fevers. This peculiarly medical use of the plural is confined to Luke in the New Testament. It denotes successive and varying attacks of fever.

Bloody flux (dusenteri>a|). Only here in New Testament. Our word dysentery is nearly a transcript of it. Hippocrates often speaks of the two complaints in
combination.

Healed (ija>sato). See on Luke 6:19.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 291 / 632
10. Honors (timai~v). The word was applied to payments for professional services, and that fact may have influenced Luke in selecting it; but it is evidently not used in
that sense here.
combination.

Healed (ija>sato). See on Luke 6:19.

10. Honors (timai~v). The word was applied to payments for professional services, and that fact may have influenced Luke in selecting it; but it is evidently not used in
that sense here.

11. Sign. Answering to the ship's name in modern times. It was the image of a God, a man, a beast, or of some other object, sculptured or painted on the prow. The
figure of the guardian deity was affixed to the stern.

Castor and Pollux. Known as the twin brothers and the Dioscuri, or sons of Jove. They were regarded as tutelary deities of sailors.

16. The centurion delivered the prisoners to the captain of the guard. The best texts omit.

20. I am bound (peri>keimai). Lit., compassed.

22. We desire (ajxiou~men). Rather, we think it fitting. Compare Acts 15:38.

Sect. See on heresies, 2 Peter 2:1.

25. Agreed not. See on agreed together, ch. verse 9.

27. Waxed gross. See on Matthew 13:15.

Their ears are dull of hearing. Lit., with their ears they heard heavily.

Closed. See on Matthew 13:15.

30. Hired house (misqw>mati). Probably different from the xeni>a, or lodging-place, where he resided for the first few days, perhaps as the guest of friends, though
under custody, and where he received the Jews (ver. 23).

LIST OF GREEK WORDS USED BY LUKE ONLY

ajgka>lh, arm, Luke 2:28

aJgnismo>v, purification, Acts 21:26

a]gnwstov, unknown, Acts 17:23

ajgorai~ov, pertaining to the market place, base, Acts 17:5

ajgorai~oi, court-days, Acts 19:38

a]gra, draught, Luke 5:4, 9

ajgra>mmatov, unlearned, Acts 4:13

ajgraule>w, abide in the field, Luke 2:8

ajgwni>a, agony, Luke 22:44

aijsqa>nomai, perceive, Luke 9:45

aijti>ama, complaint, Acts 25:7

ai]tion, fault, Luke 23:4, 14, 22; Acts 19:40

aijcma>lwtov, captive, Luke 4:18, 19

ajkata>kritov, uncondemned, Acts 16:37; 22:25

ajkri>beia, exactness, perfect manner, Acts 22:3

ajkrbe>statov, most strict, Acts 26:5

ajkribe>steron, more perfect, Acts 18:26; 23:15, 20; 24:22

ajroath>rion, place of hearing, Acts 25:23

ajkwlu>twv, without hindrance, Acts 28:31

ajli>sghma, pollution, Acts 15:20

ajllogenh>v, stranger, Luke 17:18

ajllo>fulov, of another nation, Acts 10:28
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 292 / 632
ajma>rturov, without witness, Acts 14:17

ajmpelourgo>v, dresser of the vineyard, Luke 13:7
ajllogenh>v, stranger, Luke 17:18

ajllo>fulov, of another nation, Acts 10:28

ajma>rturov, without witness, Acts 14:17

ajmpelourgo>v, dresser of the vineyard, Luke 13:7

ajmu>nomai, defend, Acts 7:24

ajnabaqmo>v, stair, Acts 21:35, 40

ajnaba>llomai, put off, defer, Acts 24:22

ajna>bleyiv, recovering of sight, Luke 4:18

ajnabolh>, delay, Acts 25:17

ajnagnwri>zomai, to be made known, Acts 7:13

ajnadei>knumi, appoint, shew, Luke 10:1; Acts 1:24

ajna>deixiv, shewing, Luke 1:80

ajnadi>dwmi, deliver, Acts 23:33

ajnazhte>w, seek, Luke 2:44; Acts 11:25

ajna>qhma, gift, offering, Luke 21:5

ajnai>deia, importunity, Luke 11:8

ajnai>resiv, death, Acts 8:1; 22:20

ajnakaqi>zw, set up, 7;15; Acts 9:40

ajna>krisiv, examination, Acts 25:26

ajna>lhyiv, taking up, Luke 9:51

ajnanti>rjrJh>tov, not to be spoken against, Acts 19:36

ajnantirjrJh>twv, without gainsaying, Acts 10:29

ajnapei>zw, persuade, Acts 18:13

ajnaptu>ssw, open, unroll, Luke 4:17

ajnaskeua>zw, subvert, Acts 15:24

ajnaspa>w, pull or draw up, Luke 14:5; Acts 11:10

ajnata>ssomai, set forth in order, Luke 1:1

ajnatre>fw, nourish up, Acts 7:20, 21; 22:3

ajnafai>nw, bring to light, appear, to sight, Luke 19:11; Acts 21:3

ajnafwne>w, speak out, Luke 1:42

ajna>yuxiv, refreshing, Acts 3:19

ajne>kleiptov, that faileth not, Luke 12:33

ajne>ndekton, impossible, Luke 17:1

ajneta>zw, examine, Acts 22:24, 29

ajneu>qetov, not commodious, Acts 27:12

ajneuri>skw, find, Luke 2:16; Acts 21:4

ajnqomologe>omai, give thanks, Luke 2:38

ajnqupateu>w, to be deputy or proconsul Acts 18:12

anqu>patov, deputy, proconsul, Acts 13:7, 8, 12; 19:38
Copyright (c) 2005-2009, Infobase Media Corp.                         Page 293 / 632
ajnoikodome>w, build again, Acts 15:16

ajntei~pon, gainsay, Luke 21:15; Acts 4:14
ajnqupateu>w, to be deputy or proconsul Acts 18:12

anqu>patov, deputy, proconsul, Acts 13:7, 8, 12; 19:38

ajnoikodome>w, build again, Acts 15:16

ajntei~pon, gainsay, Luke 21:15; Acts 4:14

ajntiba>llw, exchange, have one to another, Luke 24:17

ajntikale>w, bid again in return, Luke 14:12

ajntikru>, over against, Acts 20:15

ajntipare>rcomai, pass by on the other side, Luke 10:31, 32

ajntipe>ran, over against, Luke 8:26

ajntipi>ptw, resist, Acts 7:51

ajntofqalme>w, bear up into (into the eye of), Acts 27:15

ajnwteriko>v, upper, Acts 19:1

ajpaite>w, ask again, require, Luke 6:30; 12:20

ajpartismo>v, finishing, Luke 14:28

ajpei~mi, go (away), Acts 17:10

ajpelau>nw, drive away, Acts 18:16

ajpelegmo>v, refutation, contempt, Acts 19:27

ajpelpi>zw, hope for in return, Luke 6:35

ajperi>tnhtov, uncircumcised, Acts 7:51

ajpografh>, taxing (enrolment), Luke 2:2; Acts 5:37

ajpode>comai, receive, Luke 8:40; Acts 2:14; 15:4; 18:27; 24:3; 28:30

ajpoqli>bw, press, Luke 8:45

ajpokata>stasiv, restitution, Acts 3:21

ajpoklei>w, shut to, Luke 13:25

ajpoma>ssomai, wipe off, Luke 10:11

ajpopi>ptw, fall from, Acts, 9:18

ajpople>w, sail away, Acts 13:4; 14:26; 20:15; 27:1

ajpori>a, perplexity, Luke 21:25

ajporjrJi>ptw, cast, Acts 27:43

ajpostomati>zw, provoke to speak, Luke 11:53

ajpofqe>ggomai, shake off, Luke 9:5; Acts 28:5

ajpofqe>ggomai, speak forth, Acts 2:4, 14; 26:25

ajpoforti>zomai, unlade, Acts 21:3

ajpoyu>cw, fail at heart, Luke 21:26

a[ptw, to light, Luke 8:16; 11:33; 15:8; 22:55

ajpwqe>omai, put away from, Acts 13:46

ajrguroko>pov, silversmith, Acts 19:24

ajrh>n (ajrno>v, ajmno>v), lamb, Luke 10:3

a]rotron, plough, Luke 9:62
Copyright (c) 2005-2009, Infobase Media Corp.                           Page 294 / 632
ajrte>mwn, mainsail, Acts 27:40
ajrh>n (ajrno>v, ajmno>v), lamb, Luke 10:3

a]rotron, plough, Luke 9:62

ajrte>mwn, mainsail, Acts 27:40

ajrcieratiko>v, of the high-priest, Acts 4:6

ajrcitelw>nhv, chief among the publicans, Luke 19:2

a]shmov, mean, undistinguished, Acts 21:39

ajsiti>a, abstinence, Acts 27:21

a]sitov, fasting, Acts 27:33

ajske>w, to exercise, Acts 24:16

ajsme>nwv, gladly, Acts 2:41; 21:17

a+sson, close by, nearer, Acts 27:13

ajstra>ptw, to lighten (of lightning), Luke 17:24; 24:4

ajsu>mfwnov, not agreeing, Acts 28:25

ajsw>twv, wastefully, unsavingly, Luke 15:13

a]teknov, without children, Luke 20:28, 29, 30

a]ter, in the absence of, without Luke 22:6, 35

aujgh>, break of day, Acts 20:11

aujsthro>v, austere, Luke 19:21, 22

aujto>pthv, eye-witness, Luke 1:2

aujto>ceir, with one's own hands, Acts 27:19

a]fantov, vanished out of sight, Luke 24:31

ajfelo>thv, singleness, Acts 2:46

a]fixiv, departure, Acts 20:29

a]fnw, suddenly, Acts 2:2; 16:26; 28:6

ajfro>v, foaming, Luke 9:39

ajfupno>w, fall asleep, Luke 8:23

ajclu>v, Acts 13:11

baqu>nw, deepen, make deep, Luke 6:48

bala>ntion, purse, Luke 10:4; 12:33; 22:35, 36

basi>leia, royal mansion, king's court, Luke 7:25

ba>siv, foot, Acts 3:7

ba>tov, measure, Luke 16:6

belo>nh, needle, Luke 18:25

bi>a, violence, Acts 5:26; 21:35; 24:7; 27:41

bi>aiov, mighty, Acts 2:2

bi>wsiv, manner of life, Acts 26:4

bolh>, a throw, cast, Luke 22:41

boli>zw, to sound (with a lead), Acts 27:28

bouno>v,
 Copyrighthill,
            (c)Luke 3:5; 23:30
                2005-2009,  Infobase Media Corp.          Page 295 / 632
braduploe>w, sail slowly, Acts 27:7
bolh>, a throw, cast, Luke 22:41

boli>zw, to sound (with a lead), Acts 27:28

bouno>v, hill, Luke 3:5; 23:30

braduploe>w, sail slowly, Acts 27:7

bru>cw, gnash, Acts 7:54

brw>simov, meat, Luke 24:41

burseu>v, tanner, Acts 9:43; 10:6, 32

bwmo>v, altar, Acts 17:23

ga>za, treasure, Acts 8:27

gela>w, laugh, Luke 6:21, 25

gerousi>a, senate, Acts 5:21

gh~rav, old age, Luke 1:36

gleu~kov, new or sweet wine, Acts 2:13

gnw>sthv, expert, Acts 26:3

dakyu>liov, ring, Luke 15:22

daneisth>v, creditor, Luke 7:41

dapa>nh, cost, Luke 14:28

deisidaimone>sterov, very religious, Acts 17:22

deisidaimoni>a, religiousness, Acts 25:19

dexiola>bov, spearman, Acts 23:23

desme>n, to bind, Luke 8:29

desmofu>lax, jailer, Acts 16:23, 27, 36

desmw>thv, prisoner, Acts 27:1, 42

deuterai~ov, on the second day, Acts 28:13

deutero>prwtov, second after the first, Luke 6:1

dhmhgore>w, make an oration, Acts 12:21

dh~mov, people, Acts 12:22; 17:5; 19:30, 33

dh~mo>siov, public, open, Acts 5:18; 16:37; 18:28; 20:20

diaba>llomai, to be accused, Luke 16:1

diaginw>skw, judge, determine, Acts 23:15; 24:22

dia>gnwsiv, decision, Acts 15:21

diagoggu>zw, murmur, Luke 15:2; 19:7

diagrhgore>w, to keep awake, or be fully awake, Luke 9:32

diade>comai, receive by succession, Acts 7:45

dia>docov, successor, Acts 24:27

diakatele>gcomai, convince, Acts 18:28

diakou>omai, hear (a cause), Acts 23:35

dialale>w, noise abroad, converse, Luke 1:65; 6:11

dialei>pw, cease, Luke 7:45
Copyright (c) 2005-2009, Infobase Media Corp.                        Page 296 / 632
dia>lektov, tongue, dialect, Acts 1:19; 2:6, 8; 21:40; 22:2; 26:14

dialu>omai, to be scattered, Acts 5:36
dialale>w, noise abroad, converse, Luke 1:65; 6:11

dialei>pw, cease, Luke 7:45

dia>lektov, tongue, dialect, Acts 1:19; 2:6, 8; 21:40; 22:2; 26:14

dialu>omai, to be scattered, Acts 5:36

dima>comai, strive, Acts 23:9

diamerismo>v, division, Luke 12:51

diane>momai, to be spread abroad, Acts 4:17

dianeu>w, to beckon, Luke 1:21

diano>hma, thought, Luke 11:17

dianuktereu>w, continue all night, Luke 6:12

dianu>`w, finish, Acts 21:7

diaple>w, sail over, Acts 27:5

diapone>omai, to be grieved, Acts 4:2; 16:18

diapore>w, to be perplexed, Luke 9:7; 24:4; Acts 2:12; 5:24; 10:17

diapragmateu>omai, gain by trading, Luke 19:15

diapri>omai, to be cut to the heart; lit., sawn, Acts 5:33; 7:54

diasei>w, do violence, Luke 3:14

diaspei>rw, scatter abroad, Acts 8:1, 4; 11:19;

dia>sthmei, space, Acts 5:7

diatara>ttw, to trouble, Luke 1:29

diatele>w, to continue, Acts 27:33

diathre>w, to keep, Luke 2:51; Acts 15:29

diafeu>gw, to escape, Acts 27:42

diafqora>, corruption, Acts 2:27, 31; 13:34, 35, 36, 37

diafula>ttw, keep, Luke 4:10

diaceiri>zomai, slay, Acts 5:30; 26:21

diacleua>zw, mock, Acts 2:13

diacwri>zomai, depart, Luke 9:33

dierwta>w, make inquiry, Acts 10:17

dieti>a, two years, Acts 24:27; 28:30

dih>ghsiv, declaration, Luke 1:1

diaqa>lassov, where two seas meet, Acts 27:41

dii`>sthmi, separate, intervene, put a space between, Luke 22:59; 24:51; Acts 27:28

dii`scuri>zomai, confidently affirm, Luke 22:59; Acts 12:15

dikasth>v, judge, Luke 12:14; Acts 7:27, 35

diodeu>w, go throughout, Luke 8:1; Acts 17:1

diopeth>v, fallen from Jupiter, Acts 19:35

dio>rqwma, a setting right, Acts 24:3

dou>lh, handmaid, Luke 1:38, 48; Acts 2:18
Copyright (c) 2005-2009, Infobase Media Corp.                                         Page 297 / 632
doch>, feast, reception, Luke 5:29; 14:13
dio>rqwma, a setting right, Acts 24:3

dou>lh, handmaid, Luke 1:38, 48; Acts 2:18

doch>, feast, reception, Luke 5:29; 14:13

dracmh>, drachma, Luke 15:8, 9

dusenteri>a, as dysentery, Acts 28:8

dwdeka>fulon, the twelve tribes (collective), Acts 26:7

eJbdomh>konta, seventy, Luke 10:1, 17; Acts 7:14; 23:23; 27:37

eJbrai`ko>v, Hebraic, Luke 23:38

eJbrai`>v, Hebrew, Acts 21:40; 22:2; 26:14

ejgka>qetov, spy, Luke 20:20

e]gkuov, charge, Acts 23:29; 25;16

e]gkuov, great with child, Luke 2:5

ejdafi>zw, lay even with the ground, Luke 19:44

e]dafov, ground, Acts 22:7

ejqi>zw, to accustom, Luke 2;27

eijskale>w, call in, Acts 10:23

eijsphda>w, spring in, Acts 14:14; 16:29

eijstre>cw, run in, Acts 12:14

eJkatonta>rchv, centurion, Acts 10:1, 22; 24:23; 27:1, 31

ejkbolh>, casting out, Acts 27:18

ejkgami>skomai, to be given in marriage, Luke 20:34, 35

ejkdihge>omai, declare, Acts 13:41; 15:3

e]kdotov, delivered, Acts 2:23

ejkei~ste, thither, Acts 21:3; 22:5

e]kqambov, greatly wondering, Acts 3:11

e]kqetov, exposed, Acts 7:19

ejkkolumba>w, swim out, Acts 27:42

ejkkomi>zomai, to be carried out, Luke 7:12

ejkkre>mamai, to hang upon, be attentive, Luke 19:48

ajklale>w, tell, Acts 23:22

ejkmukthri>zw, deride, Luke 16:14; 23:35

ejkpe>mpw, send forth, Acts 13:4; 17:10

ejkple>w, sail forth, A Luke 15:39; 18:18; 20:6

ejkplhro>w, fulfil, Acts 13:33

ejkplh>rwsiv, accomplishment, Acts 21:26

ejktara>ssw, exceedingly trouble, Acts 16:20

ejktele>w, finish, Luke 14:29, 30

ejkte>neia, intensity, Acts 26:7

ejktene>steron, more earnestly,
 Copyright (c) 2005-2009,       Luke Media
                           Infobase  22:44 Corp.
                                                                          Page 298 / 632
ejkti>qhmi, cast out, set forth, expound, Acts 7:21; 11:4; 18:26; 28:23
ejktele>w, finish, Luke 14:29, 30

ejkte>neia, intensity, Acts 26:7

ejktene>steron, more earnestly, Luke 22:44

ejkti>qhmi, cast out, set forth, expound, Acts 7:21; 11:4; 18:26; 28:23

ejkyu>cw, give up the ghost, Acts 5:5, 10; 12:23

ejlai>wn, of olives, Olivet, Acts 1:12

e]leusiv, coming, Acts 7:52

eJlko>omai, to be ulcerated, Luke 16:20

ajmba>llw, cast into, Luke 12:5

ejmbiba>zw, causeto enter, Acts 27:6

ejmmai>nomai, to be mad, Acts 26:11

ejmpipla>w, fill, Acts 14:17

ejmpne>w, breathe, Acts 9:1

e]nanti, before, Luke 1:8

ejndeh>v, needy, Acts 4:34

ejnde>cetai, it is admissible or posssible, Luke 13:33

ejndidu>skomai, to be clothed, Luke 7;27; 16:19

ejne>dra, a lying in wait, Acts 23:16; 25:3

ejnedreu>w, to lie in wait, Luke 11:54; 23:21

e]neimi, to be in (ye have), Luke 11:41

ejniscu>w, to strengthen, Luke 22:43; Acts 9:19

ejnne>a, nine, Luke 17:17:

ejneo>v, speechless, Acts 9:7

ejnneu>w, make signs, Luke 1:62

ejnto>piov, belonging to a place, Acts 21:12

ejnu>pnion, dream, Acts 2:17

ejnwti>zomai, hearken, Acts 2:14

ejxaite>omai, to desire, 22:31

ejxa>llomai, leap up, Acts 3:8

ejxastra>ptw, to be glistering, Luke 9:29

e]xeimi, depart, Acts 13:42; 17:15; 20:7; 27:43

eJxh~v, next (day), Luke 7:11; 9:37; Acts 21:1; 25:17; 27:18

ejxoloqreu>omai, to be destroyed, Acts 3:23

ejxoch>, exorcist, Acts 19:13

ejxoch>, eminence, Acts 25:23

e]xupnov, out of sleep, awakened, Luke 16:27

ejxw>qw, drive out, Acts 7:45; 27:39

ejpaqroi>zomai, to be gathered thickly together, Luke 11:29

ejpaite>w, to beg, Luke 16:3
Copyright (c) 2005-2009, Infobase Media Corp.                             Page 299 / 632
ejpakroa>omai, to listen, Acts 16:25

ejpa>nagkev, necessary, Acts 15:28
ejpaqroi>zomai, to be gathered thickly together, Luke 11:29

ejpaite>w, to beg, Luke 16:3

ejpakroa>omai, to listen, Acts 16:25

ejpa>nagkev, necessary, Acts 15:28

ejpane>rcomai, to return, Luke 10:35; 19:35

ejparci>a, province, Acts 23:34; 25:1

e]pauliv, habitation, Acts 1:20

ejpegei>rw, stir up, Acts 13:50; 14:2

ejpidh>per, forasmuch, Luke 1:1

ejpe>keina, beyond, Acts 7:43

ejpibiba>zw, to set upon, Luke 10:34; 19:35; Acts 23:24

ejpiboa>w, to cry out upon, Acts 25:24

ejpiboulh>, plot, Acts 9:24; 20:3, 19; 23:30

ejpigi>nomai, spring up, arise, Acts 28:13

ejpidhme>w, to dwell as a stranger, Acts 2:10; 17:21

ejpikouri>a, help, Acts 26:22

ejpikri>nw, give sentence, Luke 23:24

ejpilei>cw, lick, Luke 16:21

ejpime>leia, care, Acts 27:3

ejpimelw~v, diligently, Luke 15:8

ejpineu>w, to consent, Acts 28:20

ejpi>noia, thought, Acts 8:22

ejpiou~sa, next (day), Acts 7:26; 16:11; 20:15; 21:18; 23:11

ejpiporeu>omai, to come to, Luke 8:4;

ejpisitismo>v, victuals, Luke 9:12

ejpiskeua>zw, to prepare baggage, Acts 21:15

ejpi>stasiv, a stirring up, Acts 24:12

ejpista>hv, master, Luke 5:5; 8:24, 45; 9:33, 49; 17:13

ejpisthri>zw, confirm, Acts 14:22; 15:32, 41; 18:23

ejpistrofh., conversion, Acts 15:3

ejpisfalh>v, dangerous, Acts 27:9

ejpiscu>w, togrow stronger, become more vehement, Luke 23:5

ejpitroph>, commission, Acts 26:12

ejpifanh>v, notable, Acts 2:20

ejpifwne>w, cry upon or against, Luke 23:21; Acts 12:22; 22:24

ejpiceire>w, take in hand, Luke 1:1; Acts 9:29; 19:13

ejpice>w, pour upon, Luke 10:34

ejpoke>llw, run aground, Acts 27:41

ejrei.dw, stick fast, Acts 27:41
Copyright (c) 2005-2009, Infobase Media Corp.                    Page 300 / 632
e]sqhsiv, raiment, Luke 24:4
ejpoke>llw, run aground, Acts 27:41

ejrei.dw, stick fast, Acts 27:41

e]sqhsiv, raiment, Luke 24:4

eJspe>ra, evening, Luke 24:29; Acts 4:3; 28:23

eujergete>w, do good, Acts 10:38

eujerge>thv, benefactor, Luke 22:25

eujqudrome>w, run straight, Acts 16:11; 21:1

eu]qumov, of good cheer, Acts 27:36

eujqumo>teron, more cheerfully, Acts 24:10

eujlabh>v, devout, Luke 2:25; Acts 2:5; 8:2

eujpore>omai, to prosper, Acts 11:29

eujpori>a, prosperity, Acts 19:25

eujto>nwv, vehemently, strongly, Luke 23:10; Acts 18:28

eujfore>w, bring forth plentifully, Luke 12:16

ejfa>llomai, leap upon, Acts 19:16

ejfhmeri>a, course (of priests), Luke 1:5, 8

ejfora>w, look upon, Luke 1:25; Acts 4:29;

zeu~gov, pair, yoke, Luke 2:24; 14:19

zeukthri>a, rudder-bands, Acts 27:40

zh>thma, question, Acts 15:2; 18:15; 23:29; 25:19; 26:3

zwogone>w, to preserve alive, Luke 17:33; Acts 7:19

hJgemoni>a, reign, Luke 3:1

hJgemoneu>w, to be governor, Luke 2:2; 3:1

qa>mbov, amazement, Luke 4:36; 5:9; Acts 3:10

qa>rsov, courage, Acts 28:15

qea>, goddess, Acts xix., 27, 35, 37

qeomace>w, to fight against God, Acts 23:9

qeoma>cov, a fighting against God, Acts 5:39

qe>rmh, heat, Acts 28:3

qewri>a, a sight, Luke 23;48

qhreu>w, to catch (as a hunter), Luke 11:54

qoruba>zomai, to be troubled, Luke 10:41

qrau>w, bruise, Luke 4:18

qro>mbov, great drop, Luke 22:44

qumia>w, to burn incense, Luke 1:9

qumomace>w, to be highly displeased, Acts 12:20

i]asiv, cure, healing, Luke 13:32; Acts 4:22, 30

iJdrw>v, sweat, Luke 22:44

iJerateu>w, to perform
 Copyright (c)         the priest's
               2005-2009,   Infobaseduty, LukeCorp.
                                       Media   1:8
                                                          Page 301 / 632
iJero>sulov, robber of temples, Acts 19:37
i]asiv, cure, healing, Luke 13:32; Acts 4:22, 30

iJdrw>v, sweat, Luke 22:44

iJerateu>w, to perform the priest's duty, Luke 1:8

iJero>sulov, robber of temples, Acts 19:37

iJkma.v, moisture, Luke 8:6

iJppeu>v, horseman, Acts 23:23, 32

ijsa>ggelov, equal to the angels, Luke 20:36

i]swv, perhaps, Luke 20:13

kaqa>ptw, fasten, seize upon, Acts 28:3

kaqexh~v, in order or succession, Luke 1:3; 8:1; Acts 3:24; 11:4; 18:23;

kaqhmerino>v, daily, Acts 6:1

kaqi>hmi, let down, Luke 5:19; Acts 9:25; 10:11; 11:5

kaqo>lou, at all, Acts 4:18

kaqopli>zomai, to be fully armed, Luke 11:21

kaqo>ti, because, according as, Luke 1:7; 19:9; Acts 2:24, 45; 4:35

ka>kwsiv, affliction, Acts 7:34

kardiognw>sthv, knower of the heart, Acts 1:24; 15:8

karpofo>rov, fruitful, Acts 14:17

kata>basiv, descent, Luke 19:37

kataggeleu>v, setter forth, Acts 17:18

katade>w, bind up, Luke 10:34

kataklei>w, shut up, Luke 3:20; Acts 26:10

kataklhrodote>w, divide by lot, Acts 13:19

katakli>nw, to make recline, Luke 9:14; 14:8; 24:30

katakolouqe>w, follow after, Luke 23:55; Acts 16:17

katakrhmni>zw, to cast down headlong, Luke 4:29

kataliqa>zw, to stone, Luke 20:6

kata>loipov, residue, Acts 15:17

katame>nw, abide, Luke 1:13

kataneu>w, beckon, Luke 5:7

katanu>ssw, to prick or pierce, Acts 2:37

katapi>ptw, to fall down, Acts 26:14; 28:6

kataple>w, arrive at (by sea), Luke 8:26

katariqme>omai, to be numbered with, Acts 1:17

katasei>w, to move (the hand), as a signal of silence, Acts 12:17; 13:16; 19:33; 21:40

katasofi>zomai, deal subtly with, Acts 7:19

katastellw, to appease, quiet, A Luke 19:35, 36

katasu>rw, to drag along, Luke 12:58

katasfa>ttw, slay, Luke 19:27
Copyright (c) 2005-2009, Infobase Media Corp.                                            Page 302 / 632
kata>scesiv, possession, Acts 7:5, 45

katatre>cw, run down, Acts 21:32
katasu>rw, to drag along, Luke 12:58

katasfa>ttw, slay, Luke 19:27

kata>scesiv, possession, Acts 7:5, 45

katatre>cw, run down, Acts 21:32

katafe>rw, bear down; oppress, Acts 20:9; 26:10

katafronhth>v, despiser, Acts 13:41

katayu>cw, to cool, Luke 16:24

katei>dwlov, full of idols, Acts 17:16

katoiki>a, habitation, Acts 17:26

ke>ramov, tiling, Luke 5:19

kera>tion, husk, Luke 15:16

khri>on, comb (honey), Luke 24:42

kla>siv, breaking, Luke 24:35; Acts 2:42

klini>dion, couch, Luke 5:19, 24

klisi>a, company (at table), Luke 9:14

koitw>n, bedchamber, Acts 12:20

kolumba>w, swim, Acts 27:43

kolwni>a, colony, Acts 16:12

kopeto>v, lamentation, Acts 8:2

kopri>a, dung, Luke 13:8; 14:35

ko>rax, raven, Luke 12:24

ko>rov, measure, Luke 16:7

koufi>zw, lighten (as a ship), Acts 27:38

kraipa>lh, surfeiting, Luke 21:34

kra>tistov, most excellent, Luke 1:3; Acts 23:26; 24:3; 26:25

kth>twr, possessor, Acts 4:34

lake>w, burst asunder, Acts 1:18

lakti>zw, to kick, Acts 26:14

laceuto>v, rock-hewn, Luke 23:53

lei~ov, smooth, Luke 3:5

lepi>v, a scale, Acts 9:18

lh~rov, tattle, idle talk, Luke 24:11

limh>n, a haven, Acts 27:8, 12

li>y, the southwest wind, Acts 27:12

lo>giov, eloquent, Acts 18:24

lumai>nomai, to make havoc, Acts 8:3

lusitelei~, it is better, Luke 17:2

lutrwth>v, deliverer, Acts 7:35

magei>a, sorcery, Acts 8:11
Copyright (c) 2005-2009, Infobase Media Corp.                   Page 303 / 632
mageu>w, to use sorcery, Acts 8:9
lutrwth>v, deliverer, Acts 7:35

magei>a, sorcery, Acts 8:11

mageu>w, to use sorcery, Acts 8:9

maqh>tria, female disciple, Acts 9:36

makroqu>mwv, patiently, Acts 26:3

mani>a, madness, Acts 26:24

manteu>omai, to divine, practice soothsaying, Acts 16:16

masti>zw, to scourge, Acts 26:25

megalei~a, great things, Luke 1:49; Acts 2:11

meli>ssiov, of honey, Luke 24:42

meristh>v, divider, Luke 12:14

meshmbri>a, south, Acts 8:26; 22:6

mesto>w, to fill, Acts 2:13

metaba>llomai, to change one's mind, Acts 28:6

metakale>omai, call for, Acts 7:14; 10:32; 20:17; 24:25

metape>mpw, send for, Acts 10:5, 22, 29; 11:13; 24:24, 26; 25:3

metewri>zomai, to be of doubtful mind, Luke 12:29

metoiki>zw, to remove the dwelling place, Acts 7:4, 43

metri>wv, moderately, Acts 20:12

mhdamw~v, by no means, not so, Acts 10:14; 11:8

mi>sqiov, hired, salaried, Luke 15:17, 19

mi>sqwma, hired house, Acts 28:30

mna~, pound, mina, Luke 19:13, 16, 18, 20, 24, 25

mo>giv, hardly, Luke 9:39

moscopoie>w, to make a calf, Acts 7:41

nau>klhrov, ship-owner, Acts 27:11

nau~v, ship, Acts 27:41

neani>av, young man, Acts 7:58; 20:9; 23:17, 18, 22

neosso>v, young (especially of birds), Luke 2:24

newko>rov, temple-sweeper, Luke 19:35

nhsi>on, island, Acts 27:16

nossia>, brood, Luke 13:34

ojgdoh>konta, fourscore, Luke 2:37; 16:7

oJdeu>w, to journey, Luke 10:33

oJdoipore>w, to go on one's journey, Acts 10:9

ojdoipore>w, to be sorrowful, Luke 2:48; 16:24, 25; Acts 20:38

ojqo>nh, sheet, Acts 10:11; 11:5

oi]khma, cell, Acts 12:7

oijkonome>w,   to be a steward,
 Copyright (c) 2005-2009,       Luke 16:2
                           Infobase  Media Corp.                  Page 304 / 632
ojke>w, to delay, Acts 9:38
ojqo>nh, sheet, Acts 10:11; 11:5

oi]khma, cell, Acts 12:7

oijkonome>w, to be a steward, Luke 16:2

ojke>w, to delay, Acts 9:38

oJloklhri>a, perfect soundness, Acts 3:16

o]mbrov, shower, Luke 12:54

oJmile>w, talk together, commune, Luke 24:14, 15; Acts 20:11; 24:26

oJmo>tecnov, of the same craft, Acts 18:3

o]neidov, reproach, Luke 1:25

oJpo>te, when, Luke 6:3

ojpta>nomai, to be seen, Acts 1:3

ojpto>v, broiled, Luke 24:42

ojrguia>, fathom, Acts 27:28

ojreino>v, hilly, mountainous, Luke 1:39, 65

ojrqri>zw, to rise early, Luke 21:38

oJroqesi>a, boundary, Acts 17:26

oujrano>qen, from heaven, Acts 14:17; 26:13

oujsi>a, substance, property, Luke 15:12, 13

ojfru>v, brow, Luke 4:29

ojclopoie>w, gather a company, Acts 17:5

paqhto>v, destined to suffer, Acts 26:23

pamplhqei>, all at once, Luke 23:18

pandocei~on, inn, Luke 10:34

pandoceu>v, host, Luke 10:35

panoiki>, with all one's house, Acts 16:34

pa>nth, always, Acts 24:3

parabia>zomai, constrain, Luke 24:29; Acts 16:15

para>doxov, strange, Luke 5:26

paraqewre>w, neglect, Acts 6:1

paraine>w, admonish, Acts 27:9, 22

parakaqi>zw, sit by, Luke 10:39

parakalu>ptw, to hide, Luke 9:45

parale>gomai, to sail near by, Acts 27:8, 13

para>liov, near or by the sea, Luke 6:17

paranome>w, to transgress law, Acts 23:3

paraple>w, to sail by, Acts 20:16

para>shmov, sign or emblem, Acts 28:11

paratei>nw, continue, prolong, Acts 20:7

parath>rhsiv, observation, Luke 17:20
Copyright (c) 2005-2009, Infobase Media Corp.                         Page 305 / 632
paratugca>nw, fall in with, meet, Acts 17:17

paraceimasi>a, wintering near or at, Acts 27:12
paratei>nw, continue, prolong, Acts 20:7

parath>rhsiv, observation, Luke 17:20

paratugca>nw, fall in with, meet, Acts 17:17

paraceimasi>a, wintering near or at, Acts 27:12

parenocle>w, trouble, Acts 15:19

parqeni>a, virginity, Luke 2:36

paroi>comai, to pass away, Acts 14:16

parotru>nw, stir up, Acts 13:50

patrw|~ov, of the fathers, Acts 22:3; 24:14; 28:17

pedino>v, plain, Luke 6:17

pezeu>w, to go afoot, Acts 20:13

peira>w, attempt, Acts 9:26; 26:21

penicro>v, poor, Luke 21:2

pentekaide>katov, fifteenth, Luke 3:1

peria>ptw, kindle, Luke 22:55

periastra>ptw, shine round about, Acts 9:3; 22:6

perikrath>v, master (of the boat) Luke 27:16

perikru>ptw, hide, Luke 1:24

perikuklo>w, compass round, Luke 19:43

perila>mpw, shine round about, Luke 2:9; Acts 26:13

perime>nw, wait for, Acts 1:4

pe>rix, round about, Acts 5:16

perioike>w, dwell round about, Luke 1:65

peri>oikov, neighbor, Luke 1:58

perioch>, place, contents of a passage (of scripture), Acts 8:32

perirjrJh>gnumi, rend off, Acts 16:22

perispa>omai, to be cumbered, Luke 10:40

peritre>pw, pervert, Acts 26:24

ph>ganon, rue, Luke 11:42

pie>zw, press down, Luke 6:38

pi>mpramai, to be inflamed or swollen, Acts 28:6

pinaki>dion, writing-tablet, Luke 1:63

ple>w, to sail, Luke 8:23; Acts 21:3; 27:2, 6, 24

plhmmu>ra, flood, Luke 6:48

plo>ov, sailing, voyage, Acts 21:7 27:9, 10

polita>rchv, ruler of the city, Acts 17:6, 8

poli>thv, citizen, Luke 15;15; 19:14; Acts 21:39

pollaplasi>wn, manifold more, Luke 18:30

porfuro>pwliv, seller of purple, Acts 16:14
Copyright (c) 2005-2009, Infobase Media Corp.                      Page 306 / 632
pragmateu>omai, to trade, Luke 19:13
pollaplasi>wn, manifold more, Luke 18:30

porfuro>pwliv, seller of purple, Acts 16:14

pragmateu>omai, to trade, Luke 19:13

pra>ktwr, officer, exactor, Luke 12:58

presbei>a, embassy, Luke 4:32; 19:14

prhnh>v, headlong, Acts 1:18

proba>llw, put forward, Luke 21:30; Acts 19:33

prokhru>ssw, preach before (time), Acts 3:20; 13:24

promeleta>w, meditate beforehand, Luke 21:14

proora>w, see before, Acts 2:25; 21:29

proporeu>omai, go before, Luke 1:76; Acts 7:40

prosanabai>nw, go up, Luke 14:10

prosdapana>w, spend, Luke 8:43

prosapeile>omai, threaten farther, Acts 4:21

prosdapana>w, spend more, Luke 10:35

prosde>omai, to need, Luke 17:25

prosdoki>a, expectation, Luke 21:26; Acts 12:11

prosea>w, permit, Acts 27:7

proserga>zomai, gain, Luke 19:16

prosklhro>omai, consort with, Acts 17:4

proslale>w, speak to, Acts 13:43; 28:20

pro>speinov, very hungry, Acts 10:10

prosph>gnumi, crucify, Acts 2:23

prospoie>omai, make as though, Luke 24:28

prosrh>gnumi, beat vehemently upon, Luke 6:48, 49

prosfa>twv, lately, Acts 18:2

prosyau>w, touch, Luke 11:46

proswpolh`>mpthv, respecter of persons, Acts 10:34

prota>ssomai, be appointed beforehand, Acts 17:26

protei>nw, bind, Acts 22:25

protre>pomai, exhort, Acts 18:27

prou`pa>rcw, to be beforetime, Luke 23:12; Acts 8:9

profe>rw, bring forth, Luke 6:45

proceiri>zomai, choose, appoint, Acts 22:14; 26:16

proceirotone>omai, to be chosen before, Acts 10:41

prw>ra, prow, Acts 27:30, 41

prwtosta>thv, ringleader, Acts 24:5

ptoe>omai, to be terrified, Luke 21:9; 24:37

ptu>ssw, to (c)
 Copyright   roll2005-2009,
                  together (a parchment), LukeCorp.
                              Infobase Media   4:20
                                                      Page 307 / 632
pura>, fire, Acts 28:2, 3
prwtosta>thv, ringleader, Acts 24:5

ptoe>omai, to be terrified, Luke 21:9; 24:37

ptu>ssw, to roll together (a parchment), Luke 4:20

pura>, fire, Acts 28:2, 3

rJabdou~cov, serjeant, Acts 16:35, 38

rJadiou>rghma, crime,villany, Acts 18:14

rJadiourgi>a, villany, mischief, Acts 13:10

rJh~gma, ruin, Luke 6:49

rJh>twr, orator, Acts 24:1

rJw>nnumai, farewell, A Luke 15:29; 23:30

sa>lov, swell of the sea, billows, Luke 21:25

sani>v, board, Acts 27:44

sebasto>v, Augustan, Acts 27:1

sika>riov, assassin, Acts 21:38

si>kera, strong drink, Luke 1:15

simiki>nqion, apron, Acts 19:12

sinia>zw, sift, Luke 22:31

sitome>trion, portion of meat, Luke 12:42

ska>ptw, dig, Luke 6:48; 13:8; 16:3

ska>fh, boat, Acts 27:16, 30, 32

skeuh>, tackling, Acts 27:19

skhnopoio>v, tent-maker, Acts 18:3

skirta>w, leap, frisk, Luke 1:41, 44; 6:23

sklhrotra>chlov, stiff-necked, Acts 7:51

sku~la, spoils, Luke 11:22

soro>v, bier, Luke 7:14

spargano>w, wrap in swaddling-clothes, Luke 2:7, 12

spermolo>gov, babbler, Acts 17:18

ste>mma, garland, Acts 14:13

stereo>w, to strengthen, Acts 3:7, 16; 16:5

stigmh>, moment (of time), Luke 4:5

stratopeda>rchv, captain, magistrate, Luke 22:4, 52; Acts 4:1; 5:24, 26; 16:20-38

strati>a, host, Luke 2:13; Acts 7:42

stratopeda>rchv, captain of the guard, Acts 28:16

strato>pedon, army, Luke 21:20

sugge>neia, kindred, Luke 1:61; Acts 7:3, 14

suggeni>v, kinswoman, Luke 1:36

sugaku>ptomai, to be covered, Luke 12:2

sugkatabai>nw, to go down with, Acts 25:5
Copyright (c) 2005-2009, Infobase Media Corp.                                       Page 308 / 632
sugkatati>qemai, to consent, Luke 23:51

sugkatayhfi>omai, to be numbered with, Acts 1:26
sugaku>ptomai, to be covered, Luke 12:2

sugkatabai>nw, to go down with, Acts 25:5

sugkatati>qemai, to consent, Luke 23:51

sugkatayhfi>omai, to be numbered with, Acts 1:26

sugkine>w, stir up, Acts 6:12

sugkomi>zw, carry away (for burial), Acts 8:2

sugku>ptw, to be bent together, Luke 13:11

sugkuri>a, chance, coincidence, Luke 10:31

sugce>w, stir up, Acts 21:27

sugcu>nw, confound or confuse, Acts 2:6; 9:22; 19:32; 21:31

su>gcusiv, confusion, Acts 19:29

suzh>thsiv, disputation, Acts 15:2, 7; 28:29

suka>minov, sycamine, Luke 17:6

sukomwrai>a, sycamore, Luke 19:4

sukofante>w, accuse falsely, Luke 3:14; 19:8

sullogi>zomai, to reason together, Luke 20:5

sumba>llw, to put together in mind, ponder. confer, encounter, meet, help, Luke 2:19; 14:31; Acts 4:15; 17:18; 18:27; 20:14

supa>reimi, to be present with, Acts 25:24

sumperilamba>nw, embrace, Acts 20:10

sumpi>nw, drink with, Acts 10:41

sumpi>ptw, fall in, Luke 6:49

sumplhro>w, fill; of time, to come fully, Luke 8:23; 9:51; Acts 2:1

sumfu>omai, spring up with, Luke 8:7

sumfwni>a, music, Luke 15:25

sumyhfi>zw, count, or reckon up, Acts 19:19

sunaqroi>zw, gather together, Luke 24:33; Acts 12:12; 19:25

sunali>zomai, to be assembled together, Acts 1:4

sunarpa>zw, catch, Luke 8:29; Acts 6:12; 19:29; 27:15

sundromh>, a running together, concourse, Acts 21:30

su>neimi, to be with, Luke 10:18; Acts 22:11

su>neimi, (ei+mi, to go), to be gathered together, Luke 8:4

sunelau>nw, set at one, Acts 7:26

sune>pomai, accompany, Acts 20:4

sunefi>sthmi, assail together, Acts 16:22

sunqru>ptw, break, Acts 21:13

sunodeu>w, journey with, Acts 9:7

sunodi>a, company (of travelers), Luke 2:44

sunomile>w, talk with, Acts 10:27

sunomore>w, to border together, to adjoin, Acts 18:7
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                 Page 309 / 632
sunto>mwv, concisely, Acts 24:4
sunomile>w, talk with, Acts 10:27

sunomore>w, to border together, to adjoin, Acts 18:7

sunto>mwv, concisely, Acts 24:4

su>ntrofov, brought up with, Acts 13:1

suntugca>nw, to come to, or at, Luke 8:19

sunwmosi>a, conspiracy, Acts 23:13

su>rtiv, quicksand, Acts 27:17

suspara>ssw, to tear, Luke 9:42

sustre>fw, gather, Acts 28:3

sustrofh>, concourse, Acts 19:40; 23:12

sfa>gion, victim, slain beast, Acts 7:42

sfodrw~v, exceedingly, Acts 27:18

sfuro>n, ankle-bone, Acts 3:7

scolh>, school, Acts 19:9

takto>v, set, appointed, Acts 12:21

tanu~n, now, Acts 4:29; 5:38; 17:30; 20:32; 27:22

ta>racov, stir, Acts 12:18; 19:23

ta>cista, with all speed, Acts 17:5

tekmh>rion, proof, Acts 1:3

telesfore>w, bring fruit to perfection, Luke 7:14

tessarakontaeth>v, period of forty years, Acts 7:23

tessareskaide>katov, fourteenth, Acts 27:27, 33

tetra>dion, quaternion, Acts 12:4

tetraplo>ov, fourfold, Luke 19:8

tetrarce>w, to be tetrarch, Luke 3:1

timwre>w, punish, Acts 22:5; 26:11

toi~cov, wall, Acts 23:3

trau~ma, wound, Luke 10:34

traumati>zw, to wound, Luke 20:12; Acts 19:16

tracu>v, rough, Luke 3:5; Acts 27:29

trh~ma, eye (of a needle), Luke Luke 18:25

tri>stegon, third loft, Acts 20:9

trisci>lioi, three thousand, Acts 2:41

trofofore>w, to bear as a nursing father, Acts 13:18

trugw>n, turtle-dove, Luke 2:24

tufwniko>v, tempestuous, whirling, Acts 27:14

ujgro>v, moist, fresh, green, Luke 23:31

uJdrwpiko>v, a dropsical person, Luke 14:2

uJperei>dw, overlook,
 Copyright (c)        ActsInfobase
               2005-2009,  17:30 Media Corp.
                                                       Page 310 / 632
uJperekcu>nomai, run over, Luke 6:38
ujgro>v, moist, fresh, green, Luke 23:31

uJdrwpiko>v, a dropsical person, Luke 14:2

uJperei>dw, overlook, Acts 17:30

uJperekcu>nomai, run over, Luke 6:38

ujperw|~on, upper room, Acts 1:13; 9:37, 39; 20:8

ujphrete>w, serve, minister, Acts 13:36; 20:34; 24:23

uJpoba>llw, suborn, Acts 6:11

uJpozw>nnumi, undergird, Acts 27:17

uJpokri>nomai, feign, Luke 20:20

uJpolamba>nw, suppose, answer, receive, Luke 7:43; 10:30; Acts 1:9; 2:15

uJponoe>w, think, suppose, Acts 13:25; 25:18; 27:27

uJpople>w, sail under, Acts 27:4, 7

uJpopne>w, blow softly, Acts 27:13

uJpostrw>nnumi, spread, Luke 19:36

uJpotre>cw, run under, Acts 27:16

ujpocwre>w, withdraw, Luke 5:16; 9:10

fantasi>a, pomp, Acts 25:23

fa>ragx, valley, Luke 3:5

fa>siv, tidings, Acts 21:31

fa>tnh, manger, Luke 2:7, 12, 16; 13:15

filanqrw>pwv, courteously, Acts 27:3

filoneiki>a, strife, Luke 22:24

filo>sofov, philosopher, Acts 17:18

filofro>nwv, courteously, Acts 28:7

fo>bhtron, a terror, fearful sight, Luke 21:11

fo>rtov, lading, Acts 27:10

froni>mwv, wisely, Luke 16:8

frua>ssw, rage, Acts 4:25

fru>ganoon, stick, Acts 28:3

fulaki>zw, imprison, Acts 22:19

fu>lax, keeper, Acts 5:23; 12:6, 19

ca>rax, trench, Luke 19:43

ca>sma, gulf, Luke 10:26

ceima>zomai, to be tempest-tossed, Acts 27:18

ceiragwge>w, lead by the hand, Acts 9:8; 22:11

ceiragwgo>v, one leading by the hand, Acts 13:11

cleua>zw, mock, Acts 17:32

coro>v, dancing, Luke 15:25

co>rtasma, sustenance, Acts 7:11
Copyright (c) 2005-2009, Infobase Media Corp.                              Page 311 / 632
cra>w, lend, Luke 11:5

crewfeile>thv, debtor, Luke 7:41; 16:5
coro>v, dancing, Luke 15:25

co>rtasma, sustenance, Acts 7:11

cra>w, lend, Luke 11:5

crewfeile>thv, debtor, Luke 7:41; 16:5

cronotribe>w, spend time, Acts 20:16

crw>v, body, skin, Acts 19:12

cw~rov, northwest, Acts 27:12

yw>cw, to rub, Luke 6:1

wne>omai, to buy, Acts 7:16

wjo>n, egg, Luke 11:12

INTRODUCTION TO THE EPISTLES OF JAMES PETER AND JUDE
The name "catholic" is applied to the epistle of James, the two epistles of Peter, the three of John, and the epistle of Jude. The term is variously explained, some
regarding it as equivalent to canonical, others as opposed to heretical, and as applied to writing which agree with the doctrines of the universal church. Others, again,
suppose that this group of epistles was so designated, in order to distinguish it from the two other groups formed by the Gospels and Acts, and the Pauline epistles, as a
general collection of the writings of the other apostles.

The better explanation is that they are called "catholic," or general, because addressed to no particular church or individual, but to a number of scattered churches or
people (see 1 Peter 1:1 and James 1:1). In this sense the term does not strictly apply to the second and third epistles of John, which are addressed to individuals, and
includes them only when regarded in the light of appendices to the first epistle. We speak in this Introduction of the epistles of James, Peter, and Jude only, reserving
remarks on the epistles of John for the general introduction to the Johannine writings, in the second volume.

THE EPISTLE OF JAMES

According to the oldest arrangement of the New Testament, the epistle of James stands first in order of all the apostolical epistles. The most competent critics generally
agree in designating as its author James, the president of the church at Jerusalem, and known as the Lord's brother.

"No doubt," says Dean Stanley, "if we look at James' influence and authority from the more general point of view, whether of the whole Jewish Christian world or of the
whole Gentile Christian world, it sinks into nothing before the majesty of Peter and Paul;" but within the circle of the purely Palestinian Christians, and in Jerusalem,
James is the chief representative of the Christian society. The later traditions of the Jewish Christians invest him with a priestly sanctity. His austerities and devotions are
described in extravagant terms. He is said to have kneeled until his knees were as hard as the knees of camels, and to have been constant in prayer in the temple. He
went barefoot, and practiced abstinence from wine, and wore the long hair, the linen ephod, and the unshorn beard of the Nazarites, and even abstained from washing.
He was known as "The Just." The people vied with each other to touch the hem of his garment; and he is reputed to have called down rain in the drought, after the
manner of Elijah. His chair was preserved as a relic until the fourth century, and a pillar in the valley of Jehosaphat marked the spot where he fell.

The account of his martyrdom is given by Eusebius from the lost work of Hegesippus, by Josephus, and in the Clementine Recognitions. In Hegesippus and the
Recognitions, the story is dramatic and deeply tinged with romance. The narrative of the former "is," says Dr. Schaff, "an overdrawn picture of the middle of the second
century, colored by Judaizing traits, which may have been derived from 'the Ascents of James' and other apocryphal sources." It is, substantially, as follows: Having
been asked, "What is the gate of Jesus?" he replied that he was the Savior; from which some believed that Jesus is the Christ. The Jews and Scribes and Pharisees,
becoming alarmed, came to James, and besought him to restrain the people from going after Jesus, to persuade against him all that came to the Passover, and, with this
view, to stand on the pinnacle of the temple, where he might be seen and heard by all the people. They accordingly placed him there, and said, "O Just One, to whom
we all give heed, inasmuch as the people is gone astray after Jesus who is crucified, tell us what is the gate of Jesus?" He answered, with a loud voice, "Why ask ye me
concerning Jesus, the Son of man? He sits in heaven, on the right hand of the mighty power, and he is also about to come in the clouds of heaven." Many being
convinced, and saying, "Hosanna to the Son of David!" the Scribes and Pharisees said, "We have done ill in furnishing so great a testimony to Jesus. Let us go and cast
him down." They went up then and threw him down, and as he was not killed by the fall they began to stone him. And he, turning round, knelt and said, "I beseech thee,
Lord God and Father, forgive them, for they know not what they do." But while they were thus stoning him, one of the priests, of the sons of Rechab, cried, saying,
"Stop! what do ye? The Just One prays for you;" and one of them, one of the fullers, took the club with which he used to press the cloths, and struck it on the head of
the Just One. And so he bore witness, and they buried him on the place by the temple.

The epistle was probably written from Jerusalem, where James would be likely to become acquainted with the condition of the Jews, through those who came up at the
feasts. Certain allusions in the epistle go to confirm this. The comparison of the double-minded man to a wave of the sea (James 1:6), and the picture of the ships
(James 3:4); might well be written by one dwelling near the sea and familiar with it. The illustrations in James 3:11, 12 - the figs, the oil, the wine, the salt and bitter
springs - are furnished by Palestine, as are the drought (James 5:17, 18), the former and the latter rain (James 5:7), and the hot, parching wind (James 1:11), for which
the name kau>swn was specially known in Palestine.

The epistle is written from a Jewish stand-point. "Christianity appears in it, not as a new dispensation, but as a development and perfection of the old. The Christian's
highest honor is not that he is a member of the universal church, but that he is the genuine type of the ancient Israelite. It reveals no new principle of spiritual life, such as
those which were to turn the world upside down in the teaching of Paul or of John, but only that pure and perfect morality which was the true fulfilment of the
law" (Stanley). Twice only the name of Christ occurs (James 1:1; 2:1); the word "gospel" not at all; and there is no allusion to Redemption, Incarnation, Resurrection, or
Ascension. the rules of morality which he lays down are enforced by Jewish rather than by Christian motives and sanctions. The violation of the "royal law" is menaced
with the sentence of the law (James 2:8, 13); and uncharitable judgment is deprecated on the ground of the law's condemnation, and not as alien to the spirit of Christ.

At the same time, the very legalism of the epistle is the outgrowth of the Sermon on the Mount, the language of which it reflects more than any other book of the New
Testament. It meets the formalism, the fatalism, the hypocrisy, the arrogance, insolence, and oppression engendered by the sharp social distinctions of the age, with a
teaching conceived in the spirit, and often expressed in the forms of the Great Teacher's moral code. "The epistle," says Dr. Scott, "strikes the ear from beginning to end
as an echo of the oral teaching of our Lord. There is scarcely a thought in it which cannot be traced to Christ's personal teaching. If John has lain on the Savior's
bosom,  James has sat at his feet."
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 312 / 632
The following correspondences may be noted:
Testament. It meets the formalism, the fatalism, the hypocrisy, the arrogance, insolence, and oppression engendered by the sharp social distinctions of the age, with a
teaching conceived in the spirit, and often expressed in the forms of the Great Teacher's moral code. "The epistle," says Dr. Scott, "strikes the ear from beginning to end
as an echo of the oral teaching of our Lord. There is scarcely a thought in it which cannot be traced to Christ's personal teaching. If John has lain on the Savior's
bosom, James has sat at his feet."

The following correspondences may be noted:

MatthewJames

Matthew 5:3.James 1:9; 2:5.

Matthew 5:4.James 4:9.

Matthew 5:7, 9.James 2:13; 3:17.

Matthew 5:8.James 4:8.

Matthew 5:9.James 3:18.

Matthew 5:11, 12.James 1:2; 5:10, 11.

Matthew 5:19.James 1:19, 25; 2:10, 11.

Matthew 5:22.James 1:20.

Matthew 5:27.James 2:10, 11.

Matthew 5:34 seq.James 5:12.

Matthew 5:48.James 1:4.

Matthew 6:15.James 2:13.

Matthew 6:19.James 5:2 seq.

Matthew 6:24.James 4:4.

Matthew 6:25.James 4:13-16.

Matthew 7:1 seq.James 3:1; 4:11 seq.

Matthew 7:2.James 2:13.

Matthew 7:7, 11.James 1:5, 17.

Matthew 7:8.James 4:3.

Matthew 7:12.James 2:8.

Matthew 7:16.James 3:12

Matthew 7:21-26.James 1:22; 2:14; 5:7-9.

The style and diction of the epistle are strongly marked. Links connecting them with the historic individuality of the writer, which are so numerous in the case of Peter,
are almost entirely wanting. The expression, "Hearken, my beloved brethren" (James 2:5), suggests the familiar phrase Acts 15:13; and the ordinary Greek greeting,
cai>rein, hail (Acts 15:23), is repeated in James 1:1; the only two places where it occurs in a Christian epistle. The purity of the Greek, and its comparative freedom
from Hebraisms, are difficult to account for in a writer who had passed his life in Jerusalem. The style is sententious and antithetic; the thoughts not linked in logical
connection, but massed in groups of short sentences, like the proverbial says of the Jews; with which class of literature the writer was evidently familiar. His utterance
glows with the fervor of his spirit; it is rapid, exclamatory, graphic, abrupt, sometimes poetical in form, and moving with a rhythmical Greek with Hebrew intensity of
expression."

THE EPISTLES OF PETER.

The life and character of the apostle Peter are familiar to all readers of the Gospels and Acts. It has already been shown in the Introduction to the Gospel of Mark how
the style and diction of that gospel exhibit the influence of Peter, and how the characteristics which appear in the Acts, in those scenes in which Peter was the only or
the principal actor, reappear in the second gospel. If these epistles are from his pen, we may therefore expect to find in them traces of the keen-sightedness, the ready
application of what is observed, and the impulsiveness and promptness which appear in the other two books, always allowing for the difference between a narrative
and a hortatory style.

It has been observed that "the sight, and what it should do and reap, fills a great space in Peter's letters." Accordingly, we read that God's salvation is ready to be
revealed in the last time (1 Peter 1:5); the angels desire to look into the mysteries of the gospel (1 Peter 1:12); Christ was manifested at the end of the times (1 Peter
1:20); the Gentiles shall behold your good works (1 Peter 2:12); unbelieving husbands shall be convinced by beholding the chaste behavior of their wives (1 Peter 3:2);
the apostle was a witness of Christ's sufferings (1 Peter 5:1), and an eye-witness of his majesty (2 Peter 1:16); the elders must exercise oversight of the flock (1 Peter
5:2). Similarly he speaks of the day of visitation, or, lit., overlooking (1 Peter 2:12); Christ is the bishop, lit., overseer, of souls (1 Peter 2:25); he who lacks Christian
graces is blind, seeing only what is near (2 Peter 1:9); Lot was vexed at seeing the wickedness of his neighbors (2 Peter 2:8); the wicked have eyes full of adultery (2
Peter 2:14).

Equally  apparent
 Copyright        is his readiness
            (c) 2005-2009,         to apply
                              Infobase       what
                                         Media     he sees and hears. "Not one thought," says Canon Cook, "connected with the mystery of salvationPage
                                                 Corp.                                                                                                   is presented
                                                                                                                                                                  313without
                                                                                                                                                                         / 632
an instant and emphatic reference to what a Christian ought to feel, and what he ought to do. No place in the spiritual temple is so humble that he who holds it has not
before him the loftiest sphere of spiritual action and thought. Injunctions which touch the heart most powerfully are impressed upon us as we contemplate the eternal
glory, the manifestations of Christ's love." Thus we have sanctification of the spirit unto obedience (1 Peter 1:2); be holy in living (1 Peter 1:15). The first epistle
5:2). Similarly he speaks of the day of visitation, or, lit., overlooking (1 Peter 2:12); Christ is the bishop, lit., overseer, of souls (1 Peter 2:25); he who lacks Christian
graces is blind, seeing only what is near (2 Peter 1:9); Lot was vexed at seeing the wickedness of his neighbors (2 Peter 2:8); the wicked have eyes full of adultery (2
Peter 2:14).

Equally apparent is his readiness to apply what he sees and hears. "Not one thought," says Canon Cook, "connected with the mystery of salvation is presented without
an instant and emphatic reference to what a Christian ought to feel, and what he ought to do. No place in the spiritual temple is so humble that he who holds it has not
before him the loftiest sphere of spiritual action and thought. Injunctions which touch the heart most powerfully are impressed upon us as we contemplate the eternal
glory, the manifestations of Christ's love." Thus we have sanctification of the spirit unto obedience (1 Peter 1:2); be holy in living (1 Peter 1:15). The first epistle
abounds in exhortations to personal religion (1 Peter 2:10-18; 3:1-16; 4:1-11; 5:1-9. Christian graces shall make believers to be neither idle or unfruitful (2 Peter 1:8);
they shall not fall if they do these things (2 Peter 1:10); he exhorts to holy living and godliness (2 Peter 3:11).

It is in such pointed and practical exhortations as these that the prompt and energetic character of the apostle reappears. Dr. Davidson observes that the writer is
"zealous, but mild, earnest, but not fervid;" a statement which is adapted to provoke a smile from one who has felt the nervous grip of the first epistle, and which
becomes palpably absurd if we admit, as of course Dr. Davidson does not, the authenticity of the second. The "mild tone" assuredly is not dominant there; but, in any
event, it would be strange if the letters did not show traces of the mellowing of years, and of the ripening of the spirit of Christ is this once passionate and headstrong
disciple. The second chapter of the second epistle is no feeble reminder of the Peter who smote off the ear of Malchus.

The graphic and picturesque character of these letters is notable. In the two epistles, containing eight chapters, the longest of which consists of but twenty-five verses,
there are one hundred and nineteen words which occur nowhere else in the New Testament. Picture-words abound, such as wjruo>menov, roaring (1 Peter 5:8);
oJpli>sasqe, arm yourselves (1 Peter 4:1); ejpika>lumma, cloke (1 Peter 2:16); fimou~n, put to silence, lit., muzzle (1 Peter 2:15); skolio>v, froward, lit., awry or
twisted (1 Peter 2:18); ejktenw~v, fervently, lit., on the stretch (1 Peter 1:22); ajpo>qesiv, putting off (2 Peter 1:14); e]xodov, decease (2 Peter 1:15); diauga>zein,
dawn (2 Peter 1:19); aujcmhro, dark or dry (2 Peter 1:19); ejpi>lusiv, interpretation, lit., untying (2 Peter 1:20); streblou~sin, wrest, as with a windlass (1 Peter 3:16),
and many others.

The same graphic character appears in what may be styled reminiscent words or phrases, in which the former personal experience of the writer is mirrored. Thus, gird
yourselves with humility (1 Peter 5:5 see note there) recalls the picture of the Lord girded with a towel and washing the disciple's feet. To look into (1 Peter 1:12)
expresses a stooping down to gaze intently, and carries us back to the visit of Peter and John to the sepulchre on the morning of the resurrection, when they stooped
down and looked into the tomb. In feed the flock (Rev., tend, 1 Peter 5:2) is reflected Christ's charge to Peter at the lake. The recurrence of the word
ajpproswpolh>mptwv, without respect of persons (1 Peter 1:17), used in a kindred form by Peter, Acts 10:34 would seem to indicate that the scene in the house of
Cornelius was present to his mind; and be watchful (1 Peter 5:8) may have been suggested by the remembrance of his own drowsiness in Gethsemane, and of Christ's
exhortation to watch. So, too, it is interesting to read the words buffeted (1 Peter 2:20), the tree (tolon, an unusual word, used by him, Acts 5:30; 10:39), and stripe or
weal (1 Peter 2:24), in the light of the gospel narratives of Christ's sufferings. Christ had called Simon a rock, and a little later a stumbling-block. Peter combines both
words into one phrase, a rock of offense (1 Peter 2:8). A very striking instance appears in the reference to the Transfiguration (2 Peter 1:17, 18), where he uses the
peculiar word e]xodov, decease; lit., going out, which occurs in Luke 9:31 and also in Hebrews 11:22. Compare, also, tabernacle, in 2 Peter 1:13, 14, with let us
make three tabernacles.

Both epistles are pervaded with an Old-Testament atmosphere. The testimony of Old-Testament prophecy, teaching, and history is emphasized (1 Peter 1:10-12; 3:5,
6, 20; 2 Peter 1:19-21; 2:1, 4-8, 15, 16; 3:2, 5, 6). Old-Testament quotations and references are brought into the text, though the introductory formulas, because it is
written, and wherefore it is contained in scripture, do not occur in the second epistle; and the interweaving, as of familiar expressions, is not so conspicuous there as in
the first epistles (see 1 Peter 1:16, 24, 25; 2:6, 7, 9, 10, 23, 24; 3:6, 10, 14; 4:8, 18; 5:5, 7; 2 Peter 1:19-21; 2:5, 6, 7, 15, 21; 3:5, 6, 8, 13). The church of Christ is
represented as the church of Israel perfected and spiritualized (1 Peter 2:4-10; the exhortation to holiness (1 Peter 1:15, 16) is given in the language of Leviticus 11:44;
Christ is described (1 Peter 2:6) in the terms of Isaiah 28:16 and Psalms 118:22; and the prophetic utterance of Isaiah concerning the servant of Jehovah (Isaiah 52:13-
53:12) reappears in 1 Peter 2:23, 24.

The epistles are evidently the work of a Jew. We find, as we might expect, the writer illustrating his positions from Jewish history and tradition, as in his references to
Noah, Sarah, Balaam, and his use of the word rJantismo, sprinkling (1 Peter 1:2), a peculiarly Levitical term. He shows how the spirit of Christ dwelt in the Old-
Testament prophets, and how Christians are a royal priesthood.

The resemblance, both in ideas and expressions, to passages in the epistles of Paul and James is marked, especially in the first epistle. It will be instructive to compare
the following:

James1 Peter

James 1:2, 3.1 Peter 1:6, 7.

James 1:10, 11.1 Peter 1:24.

James 1:18.1 Peter 1:23.

James 4:6, 10.1 Peter 5:5, 6.

James 5:20.1 Peter 4:8.

Paul1 Peter

Romans 12:2.1 Peter 1:14.

Romans 4:24.1 Peter 1:21.

Romans 12:1.1 Peter 2:5.

Romans 9:33.1 Peter 2:6-8.

Romans 9:25, 26.1 Peter 2:10.

Romans 13:1-4.1 Peter 2:13, 14.

Galatians
Copyright 5:13.1 Peter 2:16. Infobase Media Corp.
            (c) 2005-2009,                                                                                                                                Page 314 / 632
Romans 6:18.1 Peter 2:24.
Romans 9:25, 26.1 Peter 2:10.

Romans 13:1-4.1 Peter 2:13, 14.

Galatians 5:13.1 Peter 2:16.

Romans 6:18.1 Peter 2:24.

Romans 12:17.1 Peter 3:9.

Romans 12:6, 7.1 Peter 4:10, 11.

Romans 8:18.1 Peter 5:1.

Romans 2:7, 10.1 Peter 1:7.

Romans 8:17.1 Peter 4:13.

Romans 12:13.1 Peter 4:9.

Romans 13:13.1 Peter 4:3.

Romans 13:14.1 Peter 4:1.

1 Thessalonians 5:6.1 Peter 5:8.

1 Corinthians 16:20.1 Peter 5:14.

Nor are such resemblances wanting in the second epistle, though they are resemblances in tone, subject, and spirit, rather than verbal. It is in this epistle that Peter
designates Paul's writings as scripture (2 Peter 3:16). Compare

Paul2 Peter

Romans 1:28; 3:20.2 Peter 1:2.

1 Timothy 1:4; 4:7.2 Peter 1:16.

1 Timothy 6:5; Titus 1:11.2 Peter 2:3.

1 Corinthians 10:29; Galatians 5:13.2 Peter 2:19.

Romans 2:4; 9:22.2 Peter 3:15.

Galatians 2:4.2 Peter 2:1.

Into the much-vexed question of the authenticity of the second epistle we are not called upon to enter. The point of differences of style between the two epistles is a fair
one. There are such differences, and very decided ones, though perhaps they are no more and no greater than can be explained by diversity of subject and
circumstances, and the difference in the author's age. Some of the expressions peculiar to the second epistle are - granting things which pertain unto life and godliness (2
Peter 1:3); precious and exceeding great (2 Peter 1:4); adding all diligence, and supply virtue (2 Peter 1:5); an entrance richly supplied (2 Peter 1:11); receiving
forgetfulness (2 Peter 1:9); sects of perdition (2 Peter 2:1); cast down to Tartarus (2 Peter 2:4); the world compacted out of water and by means of water (2 Peter
3:5), etc.

But, while allowing for these differences, and recognizing the weakness of the external evidence for the authenticity of the epistle, the internal evidence of style and tone
seems to us to outweigh the differences, and to show that both epistles were from the same hand. There is the same picturesqueness of diction, and a similar fertility of
unusual words. Of the one hundred and twenty words which occur only in the writings of Peter, fifty-seven are peculiar to the second epistle; and, what is still more
noteworthy, only one of these words, ajpo>qesiv, putting off, is common to the two epistles - a fact which tells very strongly against the hypothesis of a forgery. That
hypothesis, it may be observed, is in the highest degree improbable. The Christian earnestness, the protest against deception, the tender and adoring reminiscence of
Christ, the emphasis upon the person and doctrine of the Lord Jesus which mark this epistle, imply a moral standard quite inconsistent with the perpetration of a
deliberate forgery.

Comparisons of expressions in this epistle with those used or inspired by Peter in the Acts of the Apostles exhibit a close correspondence; and a correspondence,
which, however, must not be too strongly pressed, appears on a comparison with certain passages in the gospels. Thus the verb dwre>omai, to give, occurs only in
Mark 15:45 and 2 Peter 1:3, 4 (see Introduction to Mark, on the relations between Mark and Peter); and the recurrence of the words exodus, or decease, and
tabernacle in the same connection (2 Peter 1:13-15, 17, 18) is very striking from the pen of one who, at the Transfiguration, heard the heavenly visitants conversing of
Christ's decease, and who proposed to build tabernacles for their abode. The repeated use of the word sthri>zw, stablish, and its derivatives (2 Peter 1:12; 3:17; 2:14;
3:16) is also suggestive, in view of the admonition of Jesus to Peter by the same word - strengthen thy brethren (Luke 22:32).

There is the same retrospective character in both epistles. In both the writer teaches that prophecy does not carry its own interpretation; in both he alludes to the small
number saved from the flood; both have the same sentiments on the nature and right use of Christian liberty, and on the value of prophecy; in both ajreth>, virtue, is
attributed to God, a use of the word occurring nowhere else in the New Testament.

The style of both epistles is vigorous rather than elegant, strong, and sometimes rough, the work of a plain, practical man, and of an observer rather than a reasoner,
whose thoughts do not follow each other in logical sequence. The fervid spirit of the writer appears in his habit of massing epithets, and repeating his thoughts in nearly
the same words and forms (see, for instance, 1 Peter 1:4; 2:4, 11; 1:19; 2:9. Also, 1 Peter 1:7; 4:12; 1:13; 4:7; 5:8; 1:14; 2:11; 4:2; 2:15; 3:1; 16; 2:19; 3:14; 4:14. 2
Peter 1:4, 8, 17; 2:10, 11, 12-15; 3:15). Professor Ezra Abbot has brought out some remarkable correspondences between this epistle and the writings of Josephus,
and maintains that the author of the letter is largely dependent upon the Jewish historian (Expositor, 2nd series, iii., 49). The second epistle of Peter cannot be studied
apart from
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 315 / 632
THE EPISTLE OF JUDE

This brief letter is assigned to the Judas of Matthew 13:55 one of the brethren of Jesus, and of James, the author of the catholic epistle. It is a hotly debated question
the same words and forms (see, for instance, 1 Peter 1:4; 2:4, 11; 1:19; 2:9. Also, 1 Peter 1:7; 4:12; 1:13; 4:7; 5:8; 1:14; 2:11; 4:2; 2:15; 3:1; 16; 2:19; 3:14; 4:14. 2
Peter 1:4, 8, 17; 2:10, 11, 12-15; 3:15). Professor Ezra Abbot has brought out some remarkable correspondences between this epistle and the writings of Josephus,
and maintains that the author of the letter is largely dependent upon the Jewish historian (Expositor, 2nd series, iii., 49). The second epistle of Peter cannot be studied
apart from

THE EPISTLE OF JUDE

This brief letter is assigned to the Judas of Matthew 13:55 one of the brethren of Jesus, and of James, the author of the catholic epistle. It is a hotly debated question
whether Peter's second letter or Jude's epistle is the earlier, and, consequently, which writer drew upon the other. It is quite evident, either that the one used the other's
epistle or that both drew from a common source. A satisfactory decision is impossible in the present state of the evidence. The matter which is common to the two
epistles, besides various scattered resemblances, is principally in Jude 3-18; 2 Peter 1-5; 2:1-18 (see Ezra Abbot, Expositor, 2nd series, iii., 139).

Besides the resemblance to Second Peter, the epistle is marked by its apocryphal references, especially to the Book of Enoch (see notes on 9, 14). In style it is terse
and picturesque. "It is Greek as learned by a foreigner, and partly from books, and it is mixed up with Hebrew phrases." It contains at least fifteen words not found
elsewhere in the New Testament. Dean Alford says: "It is an impassioned invective, in which the writer heaps epithet on epithet, and image on image, and returns again
and again to the licentious apostates against whom he warns the church, as though all language were insufficient to give an adequate idea of their profligacy, and of his
own abhorrence of their perversion of the grace and doctrines of the Gospel."

THE FIRST GENERAL EPISTLE OF PETER

CHAPTER 1

1. Peter (Pe>trov). See on Matthew 16:18. 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.

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.

To the strangers - elect (ver. 2, ejklektoi~v parepidh>moiv). The Rev., properly, joins the two words, elect who are sojourners, instead of continuing elect with
according to the foreknowledge, etc., as A.V.

Elect. Regarding all whom he addressed as subjects of saving grace. The term corresponds to the Old-Testament title of Jehovah's people: Isaiah 65:9, 15, 22; Psalms
105:43. Compare Matthew 20:16; 22:14; Romans 8:33.

Sojourners (parepidh>moiv). Persons sojourning for a brief season in a foreign country. Though applied primarily to Hebrews scattered throughout the world (Genesis
23:4; Psalms 39:12), it has here a wider, spiritual sense, contemplating Christians as having their citizenship in heaven. Compare Hebrews 11:13. The preposition
para>, in composition, implies a sense of transitoriness, as of one who passes by to something beyond.

Scattered (diaspora~v). Lit., of the dispersion; from diaspei>rw, to scatter or spread abroad; spei>rw meaning, originally, to sow. The term was a familiar one for the
whole body of Jews outside the Holy Land, scattered among the heathen.

2. According to (kata). In virtue of; in accordance with.

Foreknowledge (pro>gnwsin). Only here and Acts 2:23 in Peter's sermon at Pentecost. He is distinguishing there between foreknowledge and determinate counsel.

The Father. Implying that the relation contemplated by the divine foreknowledge is a new relation of sonship.

In sanctification (ejn aJgiasmw|~). Compare 2 Thessalonians 2:13. 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 Hebrews 12:14.

Unto obedience (eijv). Note the three prepositions: according to (kata>) the foreknowledge; in (ejn) sanctification; unto (eijv) obedience. The ground, sphere, and end
of spiritual sanctification.

Sprinkling (rJantismo). Here in a passive sense - the being sprinkled. Properly, the ritualistic act of sprinkling blood or water. See Numbers 19:19, 21. Compare
Hebrews 9:13; 12:24; Numbers 19:9, 13 where the water in which were the ashes of the red heifer is called u[dwr 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.

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).

Grace and peace (ca>riv eijrh>nh). Pauline terms. See Romans 1:7. The salutation is peculiar by the addition of be multiplied, which occurs 2 Peter 1:2; Jude 1:2 and
nowhere else in the salutations of the epistles. It is found, however, in the Septuagint, Daniel 4:1 (Sept. 3:31), and Daniel 6:25. Professor Salmond observes: "If the
Babylon from which Peter writes can be taken to be the literal Babylon (see on 1 Peter 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."

3. Blessed (eujloghto). eu+, well, lo>gov, 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 (Luke 1:28): "Blessed (eujloghme>nh) art thou." Compare the different word for blessed in Matthew 5:3 etc. (maka>rioi), and see notes there. The
style of this doxological phrase is Pauline. Compare 2 Corinthians 1:3; Ephesians 1:3.

Hath begotten us again (ajnagennh>sav hJma~v). 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.
Romans 7:4; 6:8-11.

Lively (zw~san). Better, as Rev., literally rendering the participle, living: a favorite word with Peter. See 1 Peter 1:23; 2:4, 5, 24; 4:5, 6; and compare Acts 9:41 where
Peter is the prominent actor; and 10:42, where he is the speaker.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 316 / 632
Hope (ejlpi>da). Peter is fond of this word also (see 1 Peter 1:13, 21; 3:5, 15), 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," i., 330); i.e., in the apprehension of evil; and Thucydides, of the hope of evils to come; i.e., the
Romans 7:4; 6:8-11.

Lively (zw~san). Better, as Rev., literally rendering the participle, living: a favorite word with Peter. See 1 Peter 1:23; 2:4, 5, 24; 4:5, 6; and compare Acts 9:41 where
Peter is the prominent actor; and 10:42, where he is the speaker.

Hope (ejlpi>da). Peter is fond of this word also (see 1 Peter 1:13, 21; 3:5, 15), 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," i., 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.

4. An inheritance (klhronomi>an). A Pauline word, from klh~rov, a lot, and ne>momai, 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" (Matthew 21:38); of Abraham in
Canaan: "God gave him none inheritance" (Acts 7:5); "an eternal inheritance" (Hebrews 9:15).

Incorruptible, undefiled, and that fadeth not away. Note Peter's characteristic multiplication of epithets. Incorruptible (a]fqarton). From aj, not, and fqei>rw, to destroy
or corrupt. Undefiled (ajmi>anton). From aj, not, and miai>nw to defile, though the verb means especially to defile by staining, as with color; while molu>nw, also
translated defile (1 Corinthians 8:7), 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 (ajma>ranton). Used by Peter only, and but once. From aj, not, and marai>nomai, to wither. The loveliness of the heavenly
inheritance is described as exempt from the blight which attaches to earthly bloom. As between a]fqarton, incorruptible, and ajma>ranton, 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 Revelation 21:1, 4, 22, 23, 27; 22:3, 5.

Reserved (tethrhme>nhn). 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 John 17:11 Christ says, "keep (th>rson) those
whom thou hast given me;" in ver. 12, "I kept them" (ejth>roun); i.e., preserved by guarding them. "Those whom thou gavest me I guarded (ejfu>laxa)." So Rev., which
preserves the distinction. Similarly, John 14:15"keep (thrh>sate) my commandments;" preserve them unbroken by careful watching. So Peter was delivered to the
soldiers to guard him (fula>ssein), but he was kept (ejthrei~to) in prison (Acts 12:4, 51). Compare Colossians 1:5 where a different word is used: ajpokeime>nhn, lit.,
laid away.

For you (eijv). The use of this preposition, instead of the simpler dative, is graphic: with reference to you; with you as its direct object.

5. Kept (frouroume>nouv). A military term. Lit., garrisoned. Rev., guarded. Compare 2 Corinthians 11:32 and the beautiful metaphorical use of the word at Philippians
4:7"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).

By (ejn) the power; through (dia) faith; unto (eijv) salvation. By, indicating the efficient cause; through, the secondary agency; unto, the result.

Salvation. Note the frequent occurrence of this word, vv. 9, 10.

Ready (eJtoi>mhn). Stronger than about to be, or destined to be, implying a state of waiting or preparedness, and thus harmonizing with reserved.

6. Ye greatly rejoice (ajgallia~sqe). The word is always employed in the New Testament for great or lively joy. See Matthew 5:12; Luke 1:47; 10:21.

For a season (ojli>gon). More literally and correctly, as Rev., for a little while. Compare 1 Peter 5:10. The word is used nowhere else in the New Testament in this
sense.

In heaviness (luphqe>ntev). Lit., having been grieved. Rev., ye have been put to grief.

Through (ejn). But Rev., better, in; the preposition not being instrumental, but indicating the sphere or environment in which the grief operates.

Manifold (poiki>loiv). 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, 1 Peter
4:10 of the grace of God, and James of temptations, as here (1 Peter1:2). Compare polupoi>kilov, manifold, in Ephesians 3:10 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.

Temptations (peirasmoi~v). 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 James 1:2.

7. Trial (doki>mion). Only here and James 1:3. 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 Romans 2:7, 10.

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.

Though it be tried (dokimazome>nou). Kindred with doki>mion, 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 de>cesqai, to receive, and hence implies a proof with a view to determine whether
a thing be worthy to be received. Compare 1 Corinthians 3:13; Galatians 6:4; 1 John 4:1. It thus differs from peira>zein, to try or tempt (see on peirasmoi~v, 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 peira>zwn, the tempter, Matthew 4:3; 1 Thessalonians 3:5. See on Matthew 6:13. Archbishop Trench
observes that "dokima>zein could not be used of Satan, since he never proves that he may approve, nor tests that he may accept."

Might be found (euJreqh|~). In accord with the preceding expressions, and indicating discovery as the result of scrutiny.

Praise and glory
 Copyright       and honor. Infobase
            (c) 2005-2009,  Such is the orderCorp.
                                      Media  of the best texts, and so. Rev. Glory and honor often occur together in the New Testament, as Romans
                                                                                                                                              Page2:7,317
                                                                                                                                                      10; 1/ 632
Timothy 1:17. Only here with praise. Compare spirit of glory, 1 Peter 4:14.

8. Full of glory (dedoxasme>nh|). Lit., glorified, as Rev., in margin.
observes that "dokima>zein could not be used of Satan, since he never proves that he may approve, nor tests that he may accept."

Might be found (euJreqh|~). In accord with the preceding expressions, and indicating discovery as the result of scrutiny.

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 Romans 2:7, 10; 1
Timothy 1:17. Only here with praise. Compare spirit of glory, 1 Peter 4:14.

8. Full of glory (dedoxasme>nh|). Lit., glorified, as Rev., in margin.

Receiving (komizo>menoi). 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 (2 Corinthians 5:10; Ephesians 6:8; Colossians 3:25). In Hebrews it is used of receiving the promise (10:36; 11:39), and of Abraham
receiving back Isaac (11:19). Peter uses it thrice, and in each case of receiving the rewards of righteousness or of iniquity. See 1 Peter 5:4; 2 Peter 2:13.

10. Have inquired and searched diligently (ejxezh>thsan ejxhreu>nhsan). 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.

Sought. Used of Esau's seeking carefully for a place of repentance, in Hebrews 12:17.

Searched. Used nowhere else in the New Testament. Compare Septuagint, 1 Samuel 23:23 of Saul's searching out David.

11. Did signify (ejdh>lou). Imperfect tense: better, was declaring, all along through the prophetic age, in successive prophets. See the same verb in 1 Corinthians 3:13;
2 Peter 1:14.

When it testified beforehand (promarturo>menon). Only here in New Testament.

Of Christ (eijv Cristo). Lit., unto Christ. So Rev., in margin. The sufferings destined for Christ, as in ver. 10 he speaks of the grace, eijv uJma~v, 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 (Acts 3:18; 26:22, 23).

The glory (taxav). 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.

12. Did minister (dihko>noun). Imperfect tense, were ministering. See on Mark 9:35. The term is applicable to any kind of service, official or not. Compare 2
Corinthians 3:3.

Desire (ejpiqumou~sin). The word commonly denotes intense desire. It is used by Christ in expressing his wish to eat the passover (Luke 22:15); of the prodigal's
desire to satisfy his hunger with the husks (Luke 15:16); and of the flesh lusting against the spirit (Galatians 5:17).

To look into (paraku>yai). A very graphic word, meaning to stoop sideways (para>). 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 James 1:25 describing him who looks into the perfect law of liberty as into a
mirror; and in Luke 24:12; John 20:5, 11 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 Hebrews 2:16; Ephesians 3:10.

13. Gird up (ajnazwsa>menoi). 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, Luke 12:35. Christ's call is a call to active service. There is a fitness in the figure as addressed to sojourners and
pilgrims (1 Peter 1:1; 2:11), who must be always ready to move.

Mind (dianoi>av). See on Mark 12:30.

Be sober (nh>fontev). 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.

Hope to the end (telei>wv ejlpi>sate). Better, as Rev., set your hope perfectly: wholly and unchangeably; without doubt or despondency.

That is to be brought (thnhn). Lit., which is being brought, as Rev., in margin. The object of hope is already on the way.

14. Obedient children (te>kna uJpakoh~v). Literally, and more correctly, as Rev., children of obedience. See on Mark 3:17. The Christian is represented as related to
the motive principle of his life as a child to a parent.

Fashioning yourselves (suschmatizo>menoi). See on Matthew 17:2; and compare Romans 12:2 the only other passage where the word occurs. As sch~ma 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.

15. As he which hath called you is holy (katasanta uJma~v a[gion). 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 2 Peter 2:1: the Lord that bought them.

Conversation (ajnastrofh|~). A favorite word with Peter; used eight times in the two epistles. From ajna>, up, and stre>fw, to turn. The process of development in the
meaning of the word is interesting.

1.A turning upside down.

2.A turning about or wheeling.

3.Turning about in a place, going back and forth there about one's business; and so,

4.one's mode of life or conduct.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 318 / 632
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. IV., v., 5:
3.Turning about in a place, going back and forth there about one's business; and so,

4.one's mode of life or conduct.

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. IV., v., 5:

"But all are banished till their conversation

Appear more wise and modest to the world."

Our later limitation of the meaning to the interchange of talk makes it expedient to change the rendering, as Rev., to manner of living.

17. 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.

Without respect of persons (ajproswpolh>mptwv). Here only. Peter, however, uses proswpolh>mpthv, a respecter of persons, Acts 10:34 which whole passage
should be compared with this. Paul and James also use the kindred word swpolhmyi>a, respect of persons. See Romans 2:11; James 2:1. James has the verb
proswpolhmpte>w, to have respect of persons. The constituents of the compound word, pro>swpon, the countenance, and lamba>nw, to receive, are found in
Galatians 2:6; and the word is the Old-Testament formula to accept or to raise the face of another; opposed to making the countenance fall (Job 29:24; Genesis 4:5).
Hence, to receive kindly, or look favorably upon one (Genesis 19:21; 32:20 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 pro>swpon, a mask; so that pro>swpon lamba>nein signifies to regard the external circumstances of a man, his
rank, wealth, etc., as opposed to his real, intrinsic character."

Sojourning (paroiki>av). Compare sojourners, ver. 1.

18. Ye were redeemed (ejlutrw>qhte). The verb occurs only in two other passages, Luke 24:21; Titus 2:14. It carries the idea of a ransom-price (lu>tron, from lu>w,
to loose).

With silver or gold (ajrguri>w| h} crusi>w|). 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.

Received by tradition from your fathers (patroparado>tou). A clumsy translation; improved by Rev., handed down from your fathers. The word is peculiar to Peter.

19. 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 John 1:35-42. The reference is to a sacrificial lamb.

Without blemish (ajmw>mou). Representing the Old-Testament phrase for absence of physical defect (Exodus 12:5; Leviticus 22:20. Compare Hebrews 9:14).

Without spot (ajspi>lou). Compare 1 Timothy 6:14; James 1:27; 2 Peter 3:14. In each case in a moral sense.

20. Foreordained (proegnwsme>nou). Lit., and better, foreknown, as Rev.

Manifested (fanerwqe>ntov). Observe the difference in tense. 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.

In these last times (ejp' ejsca>tou tw~n cro>nwn). Lit., as Rev., at the end of the times.

21. Which raised. Compare Romans 4:24.

That your faith and hope might be in God. Some render, that your faith should also be toward God.

22. Purified (hJgniko>tev). The Septuagint translation of the Old-Testament technical term for the purification of the people and priests (Joshua 3:5, 1 Chronicles
15:12; 1 Samuel 16:5). Also, of the separation from wine and strong drink by the Nazarite (Numbers 6:2-6. In this ceremonial sense, John 11:55; Acts 21:24, 26;
24:18. In the moral sense, as here, James 4:8; 1 John 3:3. Compare kaqari>sav, purifying, Acts 15:9.

Obeying (uJpakoh|~). Rev., obedience. A peculiarly New Testament term unknown in classical Greek. In the Septuagint only 2 Samuel 22:36; rendered in A.V.
gentleness. Rev., condescension, in margin.

Unfeigned (ajnupo>kriton). 'A, not, uJpokrith>v, actor. The latter word is from uJpokri>nesqai, to answer on the stage, and hence to play a part or to act. A hypocrite
is, therefore, an actor.

With a pure heart (ejk kaqara~v kardi>av). The best texts reject kaqara~v, pure. Render, therefore, as Rev., from the heart.

Fervently (ejktenw~v). Used by Peter only, and only in this passage. He uses the kindred adjective ejktenh>v, without ceasing, in Acts 12:5 where the narrative
probably came from him, and also at 1 Peter 4:8; "fervent charity." The words are compounded with the verb tei>nw, to stretch, and signify intense strain; feeling on the
rack.

23. Being born again (ajnagegennhme>noi). Rev., having been begotten again. Compare James 1:18.

Of (ejk) seed - by (dia>) 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.
 Copyright
Word       (c)(lo>gou
      of God   2005-2009,   Infobase
                       Qeou~).        MediaofCorp.
                                The gospel    Christ. Compare ver. 25, and Peter's words, Acts 10:36. Also, Ephesians 1:13; Colossians 1:5; James Page   319
                                                                                                                                                      1:18. Not/ the
                                                                                                                                                                  632
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
Of (ejk) seed - by (dia>) 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.

Word of God (lo>gou Qeou~). The gospel of Christ. Compare ver. 25, and Peter's words, Acts 10:36. Also, Ephesians 1:13; Colossians 1:5; James 1:18. 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 James 1:18"Speaker's Commentary").

Seed (spora~v). Nowhere else in the New Testament. Primarily, the sowing of seed.

24. Of man. Following the reading ajnqrw>pou, in the Septuagint, Isaiah 40:6 which Peter quotes here. But the best texts read aujth~v, of it, or, as Rev., thereof.

Withereth (ejxhra>nqh). 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 (ejxe>pesen). Lit., fell off, the force of ejk.

25. Word of the Lord (rJh~ma kuri>ou). Compare ver. 23, and note that rJh~ma is used for word, instead of lo>gov; and Ku>riov, Lord, instead of Qeo>v, 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 lo>gov to rJh~ma. It may be due to the Greek translation, which Peter follows.

CHAPTER 2

1. All (pa~san - pa>nta). Lit., every, or all manner of.

Evil-speaking (katalalia>v). Lit., speakings against. A rare word. Only here and 2 Corinthians 12:20.

2. New-born (ajrtige>nnhta). Peculiar to Peter, and only in this passage. Lit., born but just now (a]rti).

Babes (bre>fh). The word signifying peculiarly a child at birth, or of tender years. See Luke 18:15; Acts 7:19. Of the infant Jesus, Luke 2:12, 16. Here marking the
recency of Christian life in the converts addressed.

Desire (ejpipoqh>sate). The compound is intensive; earnestly desire. So Rev., long for. Compare Philippians 2:26.

The sincere milk of the word (tola). The A.V. has rendered logiko, 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 (Romans 12:1) it is rendered reasonable; which Rev. gives here in margin.

Sincere (a]dolon) 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.

That ye may grow thereby. The best texts add, unto salvation.

3. Ye have tasted (ejgeu>sasqe). Aorist tense. More literally, ye tasted. "A taste excites the appetite" (Bengel). Compare long for, ver. 2, and Psalms 34:8.

Gracious (crhsto). Actively benignant, "as distinguished from other adjectives which describe goodness on the side of its sterling worth and its gentleness" (Salmond).
See on Matthew 11:30.

4. Coming (proserco>menoi). Indicating a close (pro>v) and an habitual (present participle) approach and an intimate association.

A living stone (li>qon zw~nta). Omit as unto. So Rev. The words are in apposition with whom (Christ). Compare Peter's use of the same word, stone, in Acts 4:11
and Matthew 21:42. It is not the word which Christ uses as a personal name for Peter (Pe>trov); so that it is not necessary to infer that Peter was thinking of his own
new name.

Disallowed (ajpodedokimasme>non). Rev., rejected. See on the simple verb, 1 Peter 1:7. The word indicates rejection after trial.

Of God (para). 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 Matthew 19:26; Romans 2:11.

Precious (e]ntimon). At 1 Peter 1:19 (precious blood) another word is used (ti>miov), denoting essential preciousness. The word here indicates the preciousness as
recognized or held in honor.

5. 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 (Colossians 2:6,
7).

To offer up (ajnene>gkai). The usual Old-Testament (Septuagint) term for offering of sacrifice. Lit., to bring up to the altar. Compare Hebrews 13:15. 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 Matthew 17:1; Luke 24:51. In this sense
ver. 24 of this chapter is suggestive, where it is said that Christ bare (ajnh>negken) our sins: carried them up to the cross. See note there.

6. It is contained (perie>cei). From peri>, round about, and e]cw, to hold. Hence, to contain or comprehend. So Luke 5:9he was astonished (qa>mbov aujtoscev); lit.,
astonishment held him encompassed. Also, Acts 23:25"He wrote a letter after this manner (perie>cousan topon tou~ton); lit., containing this form. The verb here is
impersonal.
 Copyright (c)The2005-2009,
                  kindred word   perioch>
                             Infobase     occurs
                                        Media    only in Acts 8:32 rendered place; i.e., the passage of scripture: either the contents of the passage or
                                              Corp.                                                                                                      the section
                                                                                                                                                      Page     320 of  the
                                                                                                                                                                     / 632
book circumscribed or marked off.

In the scripture (ejn grafh~|). The best texts reject the article. Grafh> means a passage of scripture. See on Mark 12:10. Hence Rev., in scripture; margin, in a
ver. 24 of this chapter is suggestive, where it is said that Christ bare (ajnh>negken) our sins: carried them up to the cross. See note there.

6. It is contained (perie>cei). From peri>, round about, and e]cw, to hold. Hence, to contain or comprehend. So Luke 5:9he was astonished (qa>mbov aujtoscev); lit.,
astonishment held him encompassed. Also, Acts 23:25"He wrote a letter after this manner (perie>cousan topon tou~ton); lit., containing this form. The verb here is
impersonal. The kindred word perioch> occurs only in Acts 8:32 rendered place; i.e., the passage of scripture: either the contents of the passage or the section of the
book circumscribed or marked off.

In the scripture (ejn grafh~|). The best texts reject the article. Grafh> means a passage of scripture. See on Mark 12:10. Hence Rev., in scripture; margin, in a
scripture.

Behold I lay, etc. See Romans 9:33.

Precious. See on ver. 4.

7. He is precious (hj timh). Wrong. Render, as Rev., For you therefore which believe is the preciousness (honor, in margin).

Is made the head of the corner (ejgenh>qh eijv kefalhav). 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.

9. Generation (ge>nov). Better, Rev., race: a body with a common life and descent.

Nation (e]qnov). People (lao). The distinction between these three words cannot be closely pressed. Race emphasizes the idea of descent; nation, of community. Lao,
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 Luke 2:10. 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.

Peculiar (eijv peripoi>hsin). 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 1 Thessalonians 5:9 rendered obtaining (Rev.); Ephesians 1:14God's own possession (Rev.). See Isaiah 43:21 (Sept.), where the kindred verb
occurs: "This people have I formed for myself (periepoihsa>mhn).

Shew forth (ejxaggei>lhte). Only here in New Testament. Proclaim, tell abroad.

The praises (ta). Lit., the virtues. So Rev., excellencies. The word occurs Isaiah 43:21 (Sept., see above), and is rendered praise. See, also, Isaiah 43:12 (Sept.),
"Declare his praise (ajreta) in the islands."

10. People (lao). See on ver. 9, and note the choice of the term here. A people of God. Compare Romans 9:25, 26.

11. Beloved (ajgaphtoi>). A favorite term with Peter, occurring eight times in the epistles. See the phrase, our beloved Barnabas and Paul, Acts 15:25 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, 2 Peter 3:15.

Strangers (paroi>kouv). Rev., sojourners. Compare 1 Peter 1:17, "the time of your sojourning (paroiki>av)."

Which (ai[tinev). The compound pronoun denotes a class, of that kind which, classifying all fleshly desires in one category.

12. Conversation. Rev., behavior. See on 1 Peter 1:15.

Whereas (ejn w|=). Rev., correctly, wherein; in the matter in which.

They speak against (katalalou~sin). Compare evil-speakings, ver. 1, and Acts 28:22.

Which they shall behold (ejpopteu>ontev). Rev., beholding. Used by Peter only, here and 1 Peter 3:2. The kindred noun ejpo>pthv, an eye-witness, occurs only at 2
Peter 1:16. 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 (kakopoiw~n). The word occurs four times in Peter, and nowhere else in the New Testament except John 18:30 where it is applied by the priests to Christ
himself.

Visitation (ejpiskoph~v). The radical idea of the word is that of observing or inspecting. Hence ejpi>skopov, 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).

13. Submit yourselves (uJpota>ghte). Rev., be subject. See Romans 13:1 sq.

Ordinance of man (ajnqrwpi>nh| kti>sei). Lit., to every human creation or institution. Rev., creation, in margin.

King. The emperor, styled king by Greek writers.

14. Sent (pempome>noiv). The present participle. In the habit of being sent: sent from time to time.

By him. The king; not the Lord.

Punishment (ejkdi>khsin). Not strong enough. Better, vengeance, as Rev. Compare Luke 18:7; Romans 12:19.

Them that do well (ajgaqopoiw~n). Only here in New Testament.

15. Put to silence (fimou~n). A very graphic word, meaning to muzzle or gag. Compare 1 Corinthians 9:9; 1 Timothy 5:18. See on Matthew 22:12.

Ignorance
 Copyright(ajgnwsi>an). In classical
           (c) 2005-2009,   InfobaseGreek
                                     Mediait is an ignorance arising from not coming into contact with the person or thing to be known. It occurs only
                                             Corp.                                                                                                 Pageonce321
                                                                                                                                                            again/ in
                                                                                                                                                                   632the
New Testament, 1 Corinthians 15:34. Here is signifies not want of acquaintance, but of understanding; a state of ignorance.

Of foolish men (tw~n ajfro>nwn ajnqrw>pwn). Of the foolish men; the article referring to those just mentioned, who speak against them as evil-doers.
Them that do well (ajgaqopoiw~n). Only here in New Testament.

15. Put to silence (fimou~n). A very graphic word, meaning to muzzle or gag. Compare 1 Corinthians 9:9; 1 Timothy 5:18. See on Matthew 22:12.

Ignorance (ajgnwsi>an). 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, 1 Corinthians 15:34. Here is signifies not want of acquaintance, but of understanding; a state of ignorance.

Of foolish men (tw~n ajfro>nwn ajnqrw>pwn). Of the foolish men; the article referring to those just mentioned, who speak against them as evil-doers.

16. Using (e]contev). Lit., having or holding.

Cloke (ejpika>lumma). 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
(Romans 4:7) of the covering of sins. On the sentiment, compare Galatians 5:13.

18. Servants (oijke>tai). Household servants. So Rev., in margin. Not a common term in the New Testament, occurring only in three other passages: Luke 16:13; Acts
10:7; Romans 14:4. 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.

Gentle (ejpieike>sin). A common derivation of this word is from ei]kw, to yield. Hence the meaning, mild, yielding, indulgent. But the true derivation if from eijko>v,
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 Philippians 4:5 where, for moderation (to, Rev. gives forbearance, with gentleness in margin. According to Aristotle, the word stands in
contrast with ajkribodi>kaiov, one who is exactingly just, as one who is satisfied with less than his due.

Froward (skolioi~v). Lit., crooked. See Luke 3:5. Peter uses the word in Acts 2:40 (untoward); and Paul, in Philippians 2:15 (crooked). The word froward is Anglo-
Saxon fream-ward or from-ward, the opposite of to-ward. (See untoward, above.) Thus Ben Jonson:

"Those that are froward to an appetite;"

i.e., averse. Compare the phrases to-God-ward (2 Corinthians 3:4); to-us-ward.

19. Conscience toward God (sunei>dhsin Qeou~). 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.

20. What glory (poi~on kle>ov). Lit., what kind of glory. This word for glory occurs nowhere else in the New Testament.

Buffeted (kolafizo>menoi). See Matthew 26:67: 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.

21. Leaving (uJpolimpa>nwn). Only here in the New Testament.

An example (uJpogrammo). 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.

Follow (ejpakolouqh>shte). Lit., follow upon. The compound verb implies close following. From writers and painters, the metaphor changes now to a guide.

22. Found (euJre>qh). Stronger than the simple was, and indicating a guilelessness which had stood the test of scrutiny. Compare Matthew 26:60; John 18:38; 19:4, 6.
Christ's sinlessness had also stood the test of Peter's intimacy.

23. Reviled - again (ajnteloido>rei). Only here in the New Testament.

Committed himself (paredi>dou). 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.

Judgeth righteously. Compare without respect of persons, 1 Peter 1:17.

24. Bare (ajnh>negken). See on ver. 5. Bare up to the cross, as to an altar, and offered himself thereon.

The tree (xu>lon). Lit., wood. Peter uses the same peculiar term for the cross, Acts 5:30; 10:39.

Being dead (ajpogeno>menoi). 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 Romans 6:18.

Stripes (mw>lwpi). 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).

25. For ye were as sheep going astray (h=te gabata planw>menoi); 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
Mark 12:24.

Bishop. See on ver. 12.

CHAPTER 3

1. Likewise (oJmoi>wv). Rev., in like manner; better, because likewise in popular speech has, wrongly, the sense of also. Peter means in like manner with servants 1
Peter 2:18).
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 322 / 632
Be in subjection (uJpotasso>menai). Lit., being in subjection, or submitting yourselves; the same word which is used of the submission of servants 1 Peter 2:18).

Be won (kerdhqh>sontai). Rev., be gained. The word used by Christ, Matthew 18:15: "gained thy brother."
CHAPTER 3

1. Likewise (oJmoi>wv). Rev., in like manner; better, because likewise in popular speech has, wrongly, the sense of also. Peter means in like manner with servants 1
Peter 2:18).

Be in subjection (uJpotasso>menai). Lit., being in subjection, or submitting yourselves; the same word which is used of the submission of servants 1 Peter 2:18).

Be won (kerdhqh>sontai). Rev., be gained. The word used by Christ, Matthew 18:15: "gained thy brother."

2. While they behold (ejpopteu>santev). See on 1 Peter 2:12.

Conversation. See on 1 Peter 1:15. Rev., behavior.

Coupled with fear (ejn fo>bw|). Lit., in fear.

3. Of plaiting (ejmplokh~v). Only here in New Testament. Compare 1 Timothy 2:9. The Roman women of the day were addicted to ridiculous extravagance in the
adornment of the hair. Juvenal ("Satire," vi.) 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.

Putting on (ejndu>sewv). Only here in New Testament. Female extravagance in dress in the days of the empire reached an alarming pitch.

4. Meek (prae>ov). See on Matthew 5:5.

Of great price (polutele>v). The word used to describe costly raiment, 1 Timothy 2:9.

5. Adorned (ejko>smoun). Imperfect tense. Were accustomed to adorn.

6. Amazement (pto>hsin). Rev., terror. Compare the kindred verb ptohqh~te, be terrified, Luke 21:9; 24:37; on which, see note. The word means a scare, or nervous
excitement.

7. According to knowledge. With an intelligent recognition of the nature of the marriage relation.

The woman (tw|~ gunaikei>w|). Not a noun, however, as would appear from the ordinary rendering, but an adjective, agreeing with skeu>ei, vessel, as does also
ajsqeneste>rw|, weaker. Both are attributes of vessel; the female vessel as weaker. So Rev., in margin.

Vessel (skeu>ei). Compare 1 Thessalonians 4:4. 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

(1)in the sense of a cup or dish (Luke 8:16; John 19:29; 2 Timothy 2:20; Revelation 2:27; 18:12).

(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 (Acts 9:15). Vessels of wrath (Romans 9:22); of mercy (Romans 9:23). So of the woman, as God's instrument, along with man, for his service in the family
and in society.

(3)Collectively, in the plural, of all the implements of any particular economy, as a house, or a ship. Matthew 12:29goods; Acts 27:17 the tackling or gear of a ship.

Giving (ajpone>montev). 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.

Hindered (ejgko>ptesqai). 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 (Galatians 5:7; 1 Thessalonians 2:18). Some, however, read ejkko>ptesqai, to cut off or destroy.

8. Of one mind (oJmo>fronev). Rev., like-minded. Only here in New Testament. Compare Romans 12:16; 15:5; Philippians 2:2 etc. Indicating unity of thought and
feeling. From oJmo>v, one and the same, and frh>n, the mind.

Having compassion one of another (sumpaqei~v). Only here in New Testament, though the kindred verb is found Hebrews 4:15; 10:34. 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.

Love as brethren (fila>delfoi). Rev., more strictly, loving as brethren. Only here in New Testament.

Pitiful (eu]splagcnoi). Only here and Ephesians 4:32. Rev., better, tender-hearted. From eu+, well, and spla>gcna, 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 Acts 1:18.

Courteous. The A.V. has here followed the reading of the Tex. Rec., filo>fronev. But the best texts read tapeino>fronev, humble-minded. So Rev. This occurs
nowhere else in the New Testament, though the kindred noun tapeinofrosu>nh, humility, is found often. See on tapeino>v, lowly, notes on Matthew 11:29.

9. Rendering evil, etc. See Romans 12:17.

Blessing (eujlogou~ntev). Not a noun governed by rendering, but a participle. Be not rendering evil, but be blessing.

10. Will love (qe>lwn ajgapa~n). Not the future tense of love, but the verb to will, with the infinitive: he that desires or means to love. Rev., would love.

11. Eschew (ejkklina>tw). 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 (c)
 Copyright  shy,2005-2009,
                 and to shy (as a horse).
                             Infobase     The Greek
                                       Media  Corp. word here occurs only twice elsewhere (Romans 3:12; 16:17), where Rev. renders turn aside Page and turn323
                                                                                                                                                            away./ 632
                                                                                                                                                                   It is
compounded of ejk, out of, and kli>nw, 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.
10. Will love (qe>lwn ajgapa~n). Not the future tense of love, but the verb to will, with the infinitive: he that desires or means to love. Rev., would love.

11. Eschew (ejkklina>tw). 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 (Romans 3:12; 16:17), where Rev. renders turn aside and turn away. It is
compounded of ejk, out of, and kli>nw, 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.

13. Followers (mimhtai). Lit., imitators. But the best texts read zhlwtai, zealots. So Rev., zealous.

14. Blessed. See on Matthew 5:3.

Be troubled (taracqh~te). The word used of Herod's trouble (Matthew 2:3); of the agitation of the pool of Bethesda (John 5:4); of Christ's troubled spirit (John 12:27).

15. Sanctify the Lord God. The A.V. follows the Tex. Rec., reading to, God, instead of to, Christ, which is the reading of the best texts. The article with Christ shows
that ku>rion, Lord, is to be taken predicatively. Render, therefore, as Rev., sanctify Christ (the Christ) as Lord.

Ready to give an answer (e[toimoi proan). 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 Acts 22:1; Philippians 1:7, 16. Clearing of yourselves, 2 Corinthians 7:11.

Meekness. See on Matthew 5:5.

16. Having a good conscience (sunei>dhsin e]contev ajgaqh>n). The position of the adjective shows that it is used predicatively: having a conscience good or
unimpaired. Compare Hebrews 13:18"We have a good conscience (kalhdhsin)." Sunei>dhsiv, conscience, does not occur in the gospels, unless John 8:1-11 be
admitted into the text. Nor is it a word familiar to classical Greek. It is compounded of su>n, together with, and eijde>nai, 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 II. and III., "On Human Nature").

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 (1 Corinthians
8:7, 12), unauthoritative, and awakening only the feeblest emotion. It may be evil or defiled (Hebrews 10:22; Titus 1:15), through consciousness of evil practice. It may
be seared (1 Timothy 4:2), branded by its own testimony to evil practice, hardened and insensible to the appeal of good. On the other hand, it may be pure (2 Timothy
1:3), unveiled, and giving honest and clear moral testimony. It may be void of offense (Acts 24:16), unconscious of evil intent or act; good, as here, or honorable
(Hebrews 13:18). 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.

Falsely accuse (ejphrea>zontev). Compare Luke 6:28; the only other passage where the word occurs, Matthew 5:44 being rejected from the best texts. The word
means to threaten abusively; to act despitefully. Rev., revile.

17. If the will of God be so (eij qe>loi tolhma tou~ Qeou~). More literally, as Rev., preserving the play upon the word will, if the will of God should so will.

18. The just for the unjust. But the Greek without the article is more graphic: just for unjust.

In the flesh. The Greek omits the article. Read in flesh, the material form assumed in his incarnation.

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."

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).

19. By which (ejn w|=). Wrong. Rev., correctly, in which: in the spiritual form of life; in the disembodied spirit.

Went and preached (poreuqeiruxen). The word went, employed as usual of a personal act; and preached, in its ordinary New-Testament sense of proclaiming the
Copyright (c) 2005-2009, Infobase Media Corp.
Gospel.                                                                                                                                    Page 324 / 632

To the spirits (pneu>masin). As in Hebrews 12:23 of disembodied spirits, though the word yucai, souls, is used elsewhere (Revelation 6:9; 20:4).
19. By which (ejn w|=). Wrong. Rev., correctly, in which: in the spiritual form of life; in the disembodied spirit.

Went and preached (poreuqeiruxen). The word went, employed as usual of a personal act; and preached, in its ordinary New-Testament sense of proclaiming the
Gospel.

To the spirits (pneu>masin). As in Hebrews 12:23 of disembodied spirits, though the word yucai, souls, is used elsewhere (Revelation 6:9; 20:4).

In prison (ejn fulakh|~). Authorities differ, some explaining by 2 Peter 2:4; Jude 1:6; Revelation 20:7 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 (Matthew 14:25; Luke 2:8); hold and cage (Revelation 18:2).
Other explain as Hades, the kingdom of the dead generally.

20. In which (eijv h{n). Lit., into which. A pregnant construction; into which they were gathered, and in which they were saved.

By water (dia). 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.

21. The like figure whereunto. Following a rejected reading, w|+, to which; so that the literal rendering would be the antitype to which. Read o{ ajnti>tupon, 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. 'Anti>tupon, figure, or antitype, is from ajnti>, over against, and tu>pov, 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, Hebrews 9:24: "the figures of the
true."

Putting away (ajpo>qesiv). Peculiar to Peter. Here and 2 Peter 1:14.

Filth (rJu>pou). Only here in New Testament. In classical Greek signifying especially dry dirt, as on the person.

Answer (ejperw>thma). 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 ejperwta|~n eijv, in the only place where it occurs in scripture, 2 Samuel 11:7 (Sept.): "David asked of him how Joab did (ejperw>thsen eijv
eijrh>nhn 'Iwa>b)." Lit., with reference to the peace of Joab. Rev. renders, the interrogation, and puts inquiry, appeal, in margin.

22. Gone into heaven. Perhaps with the scene of the ascension in Peter's mind.

CHAPTER 4

1. Arm yourselves (oJpli>sasqe). Only here in New Testament. The thought is Pauline. See Romans 13:12; 2 Corinthians 6:7; Ephesians 6:10, 17; 1 Thessalonians 5:8;
Colossians 3:12.

Mind (e]nnoian). Only here and Hebrews 4:12. 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.

2. Live (biw~sai). Only here in New Testament.

The rest of the time (ejpi>loipon). Only here in New Testament.

3. For the time past, etc. Compare Romans 13:13.

Us (hJmi~n). The best texts omit.

Of our life (tou~ bi>ou). The best texts omit.

Will (bou>lhma, the better reading for qe>lhma). Desire, inclination. See on Matthew 1:19.

When we walked (peporeume>nouv). 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.

Lasciviousness (ajselgei>av). 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:

(1) 'Aselgei>aiv, wantonness. See on Mark 7:22. Excesses of all kinds, with possibly an emphasis on sins of uncleanness.

(2) 'Epiqumi>aiv, lusts. See on Mark 4:19. Pointing especially to fleshly lusts, "the inner principles of licentiousness" (Cook).

(3) Oijnoflugi>aiv, excess of wine. Only here in New Testament. The kindred verb occurs in the Septuagint, Deuteronomy 21:20; Isaiah 46:12. From oi+nov, wine,
and fle>w or flu>w, 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.

Revellings (kw>moiv). The word originally signifies merely a merry-making; most probably a village festival, from kw>mh, 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 (c)
 Copyright  Thracian  ArtemisInfobase
                2005-2009,     (Diana);Media
                                         and as Corp.
                                                 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.
                                                                                                                                                        Page 325 / 632
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
Revellings (kw>moiv). The word originally signifies merely a merry-making; most probably a village festival, from kw>mh, 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:

"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, ii., 618-631.

Banquetings (po>toiv). Lit., drinking-bouts. Rev., carousings.

Abominable (ajqemi>toiv). Only here, and by Peter in the Acts 10:28. More literally, unlawful, emphasizing the idolatries as violations of divine law.

4. Run not with them. "In a troop" (Bengel); like a band of revellers. See above. Compare Ovid's description of the Bacchic rites:

"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, iii., 528-530.

Excess (ajna>cusin). 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.

Riot (ajswti>av). From aj, not, and sw>zw, 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 Luke 15:13 the kindred adverb ajsw>twv is used. The prodigal is described as scattering his substance, to which is
added, living wastefully (zw~n ajsw>twv). Compare Ephesians 5:18; Titus 1:6.

5. That is ready (eJtoi>mwv e]conti). Lit, having himself in readiness; there at God's right hand in heaven, wither he has gone (1 Peter 3:22). Implying, also, a near
judgment. Compare ver. 7.

7. Is at hand (h]ggiken). Lit., has come near. The word constantly used of the coming of Christ and his kingdom. See Matthew 3:2; Mark 1:15; Luke 10:9; Hebrews
10:25.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 326 / 632
Be ye sober (swfronh>sate). The word is from sw~v, sound, and frh>n, the mind. Therefore, as Rev., be ye of sound mind. Compare Mark 5:15.

Watch (nh>yate). See on 1 Peter 1:13. The A.V. has followed the Vulgate, vigilate (watch). Rev. is better: be sober.
judgment. Compare ver. 7.

7. Is at hand (h]ggiken). Lit., has come near. The word constantly used of the coming of Christ and his kingdom. See Matthew 3:2; Mark 1:15; Luke 10:9; Hebrews
10:25.

Be ye sober (swfronh>sate). The word is from sw~v, sound, and frh>n, the mind. Therefore, as Rev., be ye of sound mind. Compare Mark 5:15.

Watch (nh>yate). See on 1 Peter 1:13. The A.V. has followed the Vulgate, vigilate (watch). Rev. is better: be sober.

Unto prayer (eijv proseuca>v). 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 Ephesians 6:18"with every kind of prayer, and watching thereunto."

8. Fervent (ejktenh~). See, on the kindred adverb fervently, notes on 1 Peter 1:22.

Love covereth, etc. Compare James 5:20; Proverbs 10:12.

9. Using hospitality. Compare Romans 13:13.

10. A gift (ca>risma). Originally, something freely given: a gift of grace (ca>riv). Used in New Testament

(a)of a blessing of God graciously bestowed, as upon sinners (Romans 5:15, 16; 11:29);

(b)of a gracious divine endowment: an extraordinary gift of the Holy Spirit dwelling and working in a special manner in the individual (1 Timothy 4:14; 2 Timothy 1:6;
Romans 12:6, 8). So here.

Manifold. See on 1 Peter 1:6.

11. Oracles (lo>gia). In classical Greek, of the oracular responses of heathen deities. Here, divine utterances or revelations. Compare Acts 7:38; Romans 3:2;
Hebrews 5:12.

Giveth (corhgei~). Only here and 2 Corinthians 9:10. Peter uses the compound ejpicorhge>w, furnish, in 2 Peter 1:5; which see.

12. Think it not strange (mh). I.e., alien from you and your condition as Christians. Compare 1 Peter 5:4.

Fiery trial (purw>sei). The word means burning. In Proverbs 27:21 (Sept.), it is rendered furnace. In Psalms 45 (Sept.), 46 (A.V.), we read, "Thou, O God, hast
proved us: thou hast smelted us, as silver is smelted." Compare Zechariah 13:9.

Which is to try you (uJmi~n ginome>nh|). 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 (pro). Lit., for trial or probation.

Strange thing (xe>non). Compare think it not strange, above.

Happened (sumbai>nontov). 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.

13. Inasmuch as ye are partakers. Compare Romans 8:17.

Be glad with exceeding joy (carh~te ajgalliw>menoi). Lit., ye may rejoice exulting. See on 1 Peter 1:6.

14. The spirit of glory and of God (toxhv kai). 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 (ajnapau>etai). Compare Isaiah 11:2; Luke 10:6; Numbers 11:25, 26; Mark 6:31; Matthew 26:45; Revelation 14:13. Also, Matthew 11:28 where the word is
used in the active voice, to give rest or refreshment.

15. A busybody in other men's matters (ajllotrioepi>skopov). 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 Luke 12:13, 14; 1 Thessalonians 4:11; 2 Thessalonians 3:11. 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.

16. 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 Acts
11:26. Hence Peter's idea is, if any man suffer from the contumely of those who contemptuously style him Christian.

19. Commit (paratiqe>sqwsan). Give in charge as a deposit. Compare Luke 12:48; Acts 20:32; 1 Timothy 1:18. The word is used by Christ in commending his soul to
God (Luke 23:46).

Well-doing (ajgaqopoii>a|). Only here in New Testament. Compare 1 Peter 2:14. The surrender to God is to be coupled with the active practice of good.

CHAPTER 5

1. Also an elder (sumpresbu>terov). Only here in New Testament. Better, as Rev., fellow-elder. The expression is decisive against the primacy of Peter.

Witness (ma>rtuv). The word is used in the New Testament to denote:

(a)a spectator or eye-witness (Acts 10:39; 6;13).

(b)One who(c)
 Copyright testifies to whatInfobase
              2005-2009,     he has seen (Acts
                                      Media    1:8; 5:32).
                                            Corp.                                                                                                            Page 327 / 632
(c)In the forensic sense, a witness in court (Matthew 26:65; Mark 14:63).
Witness (ma>rtuv). The word is used in the New Testament to denote:

(a)a spectator or eye-witness (Acts 10:39; 6;13).

(b)One who testifies to what he has seen (Acts 1:8; 5:32).

(c)In the forensic sense, a witness in court (Matthew 26:65; Mark 14:63).

(d)One who vindicates his testimony by suffering: a martyr (Acts 22:20; Hebrews 12:1; Revelation 2:13; 17:6).

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, ejpo>pothv (2 Peter
1:16). Therefore he speaks of himself as a witness, especially in the sense of being called to testify of what he has seen.

Partaker (koinwno>v). 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 2
Peter 1:4.

2. Feed (poima>nate). 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 bo>skw. There is, doubtless, a reminiscence in the word of Christ's charge to Peter (John 21:15-17. Both words are used there: "Feed (bo>ske)
my lambs" (ver. 15); "tend (poi>maine) my sheep" (ver. 16); "feed (bo>ske) 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 Matthew 2:6.

Taking the oversight. The best texts omit. Rev. retains.

By constraint (ajnagkastw~v). Only here in New Testament.

Willingly (eJkousi>wv). Only here and Hebrews 10:26.

For filthy lucre (eijscrokerdw~v). From aijscro>v, disgraceful, and ke>rdov, gain. Only here in New Testament. The word filthy is intended to convey the idea which
lies in aijscro>v, base or dishonorable; becoming such if it is made the motive of the minister's service. Compare 2 Corinthians 12:14.

Willingly (proqu>mwv). Not strong enough. The word is compounded of pro>, forward, and qumo>v, 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 pro>qumov, ready (Romans 1:15; Matthew 26:41; Mark 14:38),
and the kindred noun proqumi>a, readiness (2 Corinthians 8:11, 12, 19; 9:2).

3. As lording it (katakurieu>ontev). See Matthew 20;25; Acts 19:16. Other words are used for the exercise of legitimate authority in the church; proi`>stamai, to be
over (1 Thessalonians 5:12; 1 Timothy 5:17); poimai>nw, as ver. 2, tend. But this carries the idea of high-handed rule.

Heritage (klh>rwn). Plural. Klh~rov means a lot. See on inheritance, 1 Peter 1:4. From the kindred adjective klhriko>v 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 proseklhrw>qhsan, were added as disciples; A.V., consorted with (Acts 17:4). Rev. renders charge. Why not charges?

Examples (tu>poi). Peter uses three different terms for a pattern or model: uJpogrammo>v, a writing-copy (1 Peter 2:21); uJpo>deigma, for which classical writers
prefer para>deigma, an architect's plan or a sculptor's or painter's model (2 Peter 2:6); tu>pov (see on 1 Peter 3:21), of which our word type is nearly a transcript. The
word primarily means the impression left by a stroke (tu>ptw, to strike). Thus John 20:25"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 (Acts 7:43). Generally, an image or form,
always with a statement of the object; and hence the kindred meaning of a pattern or model. See Acts 23:25; Romans 5:14; Philippians 3:17; Hebrews 8:5.

4. The chief Shepherd (ajrcipoi>menov). 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 Hebrews 13:20great Shepherd; and John 10:11, 14good Shepherd. Also, Ezekiel 34:15, 16,
23.

Ye shall receive. See on receiving, 1 Peter 1:9.

Crown (ste>fanon). From ste>fw, 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 dia>dhma, of which diadem is a transcript. In Paul, ste>fanov is
always used of the conqueror's crown, not of the king's (1 Corinthians 9:24-26; 2 Timothy 2:5). 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 ste>fanov, with reference rather to its
being twined than to its being a caricature of a kingly crown.

5. Be clothed with humility (thnhn ejgkombw>sasqe). The last word is a very peculiar one, occurring only here. It is derived from ko>mbov, 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 ejgko>mbwma, 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."

Resisteth (ajntita>ssetai). 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 (uJperhfa>noiv). See on pride, Mark 7:22. Compare James 4:6.

To the humble. See on Matthew 11:29.

6.Copyright
   Mighty hand   (krataia). A phrase
            (c) 2005-2009,           found
                              Infobase     nowhere
                                        Media  Corp.else in the New Testament, but occurring in the Septuagint, Exodus 3:19; Deuteronomy 3:24; Job
                                                                                                                                               Page30:21.
                                                                                                                                                       328The/ 632
adjective kratria, mighty, is, moreover, used only here. Compare Luke 1:51, 52.

7. Casting (ejpirjrJi>yantev). The aorist participle denoting an act once for all; throwing the whole life with its care on him.
The proud (uJperhfa>noiv). See on pride, Mark 7:22. Compare James 4:6.

To the humble. See on Matthew 11:29.

6. Mighty hand (krataia). A phrase found nowhere else in the New Testament, but occurring in the Septuagint, Exodus 3:19; Deuteronomy 3:24; Job 30:21. The
adjective kratria, mighty, is, moreover, used only here. Compare Luke 1:51, 52.

7. Casting (ejpirjrJi>yantev). The aorist participle denoting an act once for all; throwing the whole life with its care on him.

All your care (pa~san thrimnan). 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
Matthew 6:25take no thought. Rev., rightly, anxiety.

He careth (me>lei). 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 James 4:6, 7.

8. Be sober (nh>yate). See on 1 Peter 4:7.

Be vigilant (grhgorh>sate). Rev., be watchful. See on Mark 13:35; and 1 Thessalonians 5:6 where both verbs occur: watch and be sober. A reminiscence of the scene
in Gethsemane: Could ye not watch with me? (Matthew 26:40, 41).

Adversary (oJ anti>dikov). The article points to a well-known adversary. From ajnti>, against, and di>kh, a lawsuit. Strictly, an adversary in a lawsuit. Here an
adversary in general. Compare Zechariah 3:1-5. Only here, in New Testament, of Satan.

The devil. See on Matthew 4:1.

Roaring (wjruo>menov). Only here in New Testament. The word conveys somewhat of the sense by the sound (oruomenos). It denotes especially the howl of a beast
in fierce hunger.

Lion. Augustine says, "Christ is called 'a lion' (Revelation 5:5) 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 Job 4:10, 11 give different words are used for him. In Judges 14:5; Psalms 21:13; 103:21 (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 Job 37:4.

Walketh about (peripatei~). Compare Job 1:7; 2:2. 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. (Luke 22:31).

Devour (katapi>h|). Lit., swallow down. See on Matthew 23:24.

9. Resist (ajnti>sthte). The Rev., very judiciously, substitutes withstand; resist having been already used in ver. 5 for ajntita>ssetai. 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.

Steadfast (stereoi). Compare 2 Timothy 2:19; and the kindred verb stereo>w, to strengthen (Acts 3:7, 16; 16:5). Paul, in Colossians 2:5 uses a cognate noun,
stere>wma, evidently as a military metaphor: "Beholding your order (ta>xin, compare ajntita>ssetai, ver. 5) and your solid front or close phalanx" (stere>wma). 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. Stereo>v implies solidity in the very mass and body of the thing itself; steadfastness, mere holding of
place. A rock is stereo>v, 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 (tatwn). 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.

Are accomplished (ejpitelei~sqai). More correctly, are being accomplished. The present infinitive denotes something in process of accomplishment.

Brethren (ajdelfo>thti). Lit., brotherhood. Only here and 1 Peter 2:17.

10. Who hath called us (oJ kale>sav hJma~v). But the tense is the aorist, and the true reading is uJma~v, you, instead of us. Render, therefore, as Rev., who called
you; before the foundation of the world. See Romans 8:29, 30 and compare unto his eternal glory and them he also glorified.

By Christ Jesus (ejn Cristw|~ 'Ihsou~). 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).

Awhile (ojli>fon). Rev., more literally, a little while. See on 1 Peter 1:6.

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 (aujtosei). The A.V. overlooks the aujto, himself, which is very significant as indicating God's personal interest and energy in the work of
confirming his children.

Shall perfect. Rev. reads restore, in margin. The root of this word appears in a]rw or ajrari>skw, to fit or join together. So a]rqron 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 (Matthew 4:21), and of restoring an
erring brother (Galatians 6:1); of framing the body and the worlds (Hebrews 10:5; 11:3); of the union of members in the church (1 Corinthians 1:10; 2 Corinthians
13:11). Out of this comes the general sense of perfecting (Matthew 21:16; Luke 6:40; 1 Thessalonians 3:10).

Shall stablish
 Copyright   (c)(sthri>xei).
                 2005-2009,  The word is Media
                               Infobase  akin at Corp.
                                                 the root to stereo>v, steadfast (ver. 9), and is the very word used by Christ in his exhortation to Peter,Page
                                                                                                                                                            "strengthen
                                                                                                                                                                  329 thy
                                                                                                                                                                        / 632
brethren" (Luke 22:32). Possibly there is a reminiscence of this in Peter's use of the word here. Compare 1 Thessalonians 3:13; 2 Thessalonians 2:17; James 5:8;
Revelation 3:2.
the verb is, therefore, adjustment - the putting of all the parts into right relation and connection. We find it used of mending the nets (Matthew 4:21), and of restoring an
erring brother (Galatians 6:1); of framing the body and the worlds (Hebrews 10:5; 11:3); of the union of members in the church (1 Corinthians 1:10; 2 Corinthians
13:11). Out of this comes the general sense of perfecting (Matthew 21:16; Luke 6:40; 1 Thessalonians 3:10).

Shall stablish (sthri>xei). The word is akin at the root to stereo>v, steadfast (ver. 9), and is the very word used by Christ in his exhortation to Peter, "strengthen thy
brethren" (Luke 22:32). Possibly there is a reminiscence of this in Peter's use of the word here. Compare 1 Thessalonians 3:13; 2 Thessalonians 2:17; James 5:8;
Revelation 3:2.

Shall strengthen (sqenw>sei). Only here in New Testament. Compare Ephesians 3:16.

Shall settle (qemeliw>sei). Omitted by some texts, and by Rev. From qeme>liov, a foundation. The radical notion of the word is, therefore, to ground securely. It
occurs in Matthew 7:25 of the house founded on a rock; in Hebrews 1:10 of laying the foundations of the earth. In Ephesians 3:18 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."

12. Silvanus. Probably the companion of Paul known in the Acts as Silas (Acts 15:22, 27, 32, 34, 40 etc.), and called Silvanus by Paul in 2 Corinthians 1:19; 1
Thessalonians 1:1; 2 Thessalonians 1:1.

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.

Unto you. Construe, not as A.V., a brother unto you, but I have written unto you. So Rev.

As I suppose (wJv logi>zomai). Too feeble, since the verb denotes a settled persuasion or assurance. See Romans 3:28"we conclude" or reckon, as the result of our
reasoning. Compare Romans 8:18; Hebrews 11:19. Rev., as I account him.

I have written (e]graya). 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 ajne>pemya, 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.

Briefly (dij ojli>gw). Lit., through few (words). Compare Hebrews 13:22 where the expression is diawn, through brief words.

Testifying (ejpimarturw~n). Only here in New Testament. See on ver. 1.

Wherein ye stand (eijv h{n eJsth>kate). The best texts read sth~te, 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.

13. 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 2 John 1. The majority of
interpreters, however, refer it to the church.

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 (Revelation 14:8; 18:2, 10); 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 (1 Peter 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.

My son. Probably in a spiritual sense, though some, as Bengel, think that Peter's own son is referred to.

14. Kiss of charity. Compare 1 Corinthians 16:20.

THE SECOND GENERAL EPISTLE OF PETER

CHAPTER 1

1. Simon Peter. Note the addition of Simon, and see on 1 Peter 1:1. The best-attested orthography is Symeon, which is the form of his name in Acts 15:14 where the
account probably came from him. This also is the Hebraic form of the name found in the Septuagint, Genesis 29:33 and elsewhere. Compare Revelation 7:7; Luke
2:25, 34; 3:30; Acts 13:1. The combined name, Simon Peter, is found Luke 5:8; John 13:6; 20:2; 21:15 and elsewhere, though in these instances it is given as Simon;
Symeon occurring only in Acts 15:14. 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 Titus 1:1.

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.

To them that have obtained (toi~v lacou~sin). Lit., obtained by lot. So Luke 1:9; John 19:24. In the sense which it has here it is used by Peter (Acts 1:17) of Judas,
who had obtained part of this ministry. In this sense it occurs only in that passage and here.

Copyright
Like       (c)(ijso>timon).
     precious   2005-2009, Only
                             Infobase
                                  here Media
                                       in NewCorp.
                                               Testament. The word should be written like-precious. Compare precious in 1 Peter 1:7, 19; 2:4, 6,Page    330
                                                                                                                                                7. Not the   / 632
                                                                                                                                                           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.
To them that have obtained (toi~v lacou~sin). Lit., obtained by lot. So Luke 1:9; John 19:24. In the sense which it has here it is used by Peter (Acts 1:17) of Judas,
who had obtained part of this ministry. In this sense it occurs only in that passage and here.

Like precious (ijso>timon). Only here in New Testament. The word should be written like-precious. Compare precious in 1 Peter 1:7, 19; 2:4, 6, 7. 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 Acts 11:17; 15:9-11.

Savior. Frequently applied to Christ in this epistle, but never in the first.

2. In the knowledge (ejn ejpignw>sei). The compound expressing full knowledge, and so common in Paul's writings.

Our Lord (kuri>ou hJmw~n). The word Lord in the second epistle is always used of God, unless Christ or Savior is added.

3. Hath granted (dedwrhme>nhv). 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 di>dwmi, to give, meaning to grant or bestow as a gift. Compare Mark 15:45.

Godliness (eujse>beian). Used only by Peter (Acts 3:12), and in the Pastoral Epistles. It is from euj, well, and se>bomai, 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 Matthew 6:2"that they be worshipped of men;" and "worship thy father and thy mother," Matthew 19:19. 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 dusse>beia, ungodliness, and ajnosio>thv, 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 eujse>beia, 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.

Called (kale>santov). Also used of the divine invitation, 1 Peter 2:9, 21; 3:9; 5:10.

To glory and virtue (ijdi>a| do>xh| kai). Lit., and properly, by his own glory and virtue, though some read diaxhv kai, through glory and virtue. Rev. adopts the former.
The meaning is much the same in either case.

His own (ijdi>a|). 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 (1 Peter 3:1, 5; 2 Peter 2:16, 22 etc.).

Virtue. See on 1 Peter 2:9. Used by Peter only, with the exception of Philippians 4:8. 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.

On glory and virtue Bengel says, "the former indicates his natural, the latter his moral, attributes."

4. Whereby (dij w=n). Lit., through which; viz., his glory and virtue. Note the three occurrences of dia>, through, in vv. 3, 4.

Are given (dedw>rhtai). Middle voice; not passive, as A.V. Hence Rev., correctly, he hath granted. See on ver. 3.

Exceeding great and precious promises. Rev., his exceeding great, etc., by way of rendering the definite article, ta.

Precious (ti>mia). 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: 1 Peter 1:7 of tried faith; 1 Peter 1:19 of the blood of Christ; and here, of God's promises.

Promises (ejpagge>lmata). Only in this epistle. In classical Greek the distinction is made between ejpagge>lmata, promises voluntarily or spontaneously made, and
uJposce>seiv, promises made in response to a petition.

Might be partakers (ge>nhsqe koinwnoi). Rev., more correctly, may become, conveying the idea of a growth. See note on koinwno, partaker, 1 Peter 5:1; and
compare Hebrews 12:10.

Having escaped (ajpofugo>ntev). Only in this epistle. To escape by flight.

Through lust (ejn ejpiqumi>a|). 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.

5. Beside this (aujto). 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.

Giving all diligence (spoudhgkantev). 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.

Add to your faith, etc. The A.V. is entirely wrong. The verb rendered add (ejpicorhgh>sate) is derived from coro>v, 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 (2 Corinthians 9:10; Galatians 3:5; Colossians 2:19), and is rendered minister (A.V.), supply (Rev.); and the simple verb
corhge>w, minister, occurs 1 Peter 4:11; 2 Corinthians 9:10. Here the Rev., properly, renders supply.

To your faith (ejn th|~ pi>stei). 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.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 331 / 632
Virtue. See on ver. 3, and 1 Peter 2:9. 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.
To your faith (ejn th|~ pi>stei). 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.

Virtue. See on ver. 3, and 1 Peter 2:9. 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.

6. Temperance (ejgkratei>a). Self-control; holding the passions and desires in hand. See 1 Corinthians 9:25.

Patience (ujpomonh>n). Lit., remaining behind or staying, from me>nw, to wait. Not merely endurance of the inevitable, for Christ could have relieved himself of his
sufferings (Hebrews 12:2, 3; compare Matthew 26:53); 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 XLII., "On Patience").

Godliness. See on ver. 3. The quality is never ascribed to God.

Brotherly kindness (filadelfi>an). Rev. renders, literally, love of the brethren.

Charity (ajga>phn). 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 Galatians 6:10"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 1 Corinthians 13, the love of men as
men. It may be remarked here that the entire rejection by the Rev. of charity as the rendering of ajga>ph 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."

8. Be in you (uJpa>rconta). Rev., are yours; following the sense of possession which legitimately belongs to the verb; as Matthew 19:21that thou hast; 1 Corinthians
13:3goods. In the sense of being the verb is stronger than the simple ei+nai, 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.

Barren (ajrgou). From aj, not, and e]rgon, work. Hence, more correctly, as Rev., idle. Compare "idle word" (Matthew 12:36); "standing idle" (Matthew 20:3, 6); also,
1 Timothy 5:13. The tautology, barren and unfruitful, is thus avoided.

In the knowledge (eijv). 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 ejpi>gnwsin, the constantly increasing and finally full knowledge.

9. But (ga). Wrong. Render as Rev., for.

He that lacketh these things (w+| mhrestin tau~ta). 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.

Blind (tuflo>v). Illustrating Peter's emphasis on sight as a medium of instruction. See Introduction.

And cannot see afar off (muwpa>zw). Only here in New Testament. From mu>w, to close, and w]y, 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 John 9:41. Rev. renders, seeing only what is near.

And hath forgotten (lh>qhn labw). Lit., having taken forgetfulness. A unique expression, the noun occurring only here in the New Testament. Compare a similar phrase,
2 Timothy 1:5uJpo>mnhsin labw, 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.

That he was purged (tou~ kaqarismou~). Rev., more literally, the cleansing.

10. The rather (ma~llon). The adverb belongs rather with the verb give diligence. Render, as Rev., give the more diligence.

Brethren (ajdelfoi>). The only instance of this form of address in Peter, who commonly uses beloved.

Fall (ptai>shte). Lit., stumble, and so Rev. Compare James 3:2.

11. Shall be ministered abundantly (plousi>wv ejpicorhghqh>setai). 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" (1 Corinthians
3:15).

Everlasting kingdom (aijw>nion basilei>an). 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.

12. I will not be negligent. The A.V. follows the reading oujk ajmelh>sw, which it renders correctly. The better reading, however, is mellh>sw, 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, Matthew 24:6
where it is translated by the simple future, ye shall hear, with an implied sense, as ye surely will hear.

Ye know (eijdo>tav). Lit., knowing. Compare 1 Peter 1:18.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 332 / 632
Established (ejsthrigme>nouv). See on 1 Peter 5:10. Perhaps the exhortation, "strengthen thy brethren," may account for his repeated used of this word and its
derivatives. Thus, unstable (ajsth>riktoi); steadfastness (sthrigmou~), 2 Peter 3:16, 17.
where it is translated by the simple future, ye shall hear, with an implied sense, as ye surely will hear.

Ye know (eijdo>tav). Lit., knowing. Compare 1 Peter 1:18.

Established (ejsthrigme>nouv). See on 1 Peter 5:10. Perhaps the exhortation, "strengthen thy brethren," may account for his repeated used of this word and its
derivatives. Thus, unstable (ajsth>riktoi); steadfastness (sthrigmou~), 2 Peter 3:16, 17.

In the present truth (ejn th|~ parou>sh| ajlhqei>a|). 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 Colossians 1:6 rendered, is come unto you.

13. Tabernacle (skhnw>mati). A figurative expression for the body, used also by Paul, 2 Corinthians 5:1, 4 though he employs the shorter kindred word skh~nov.
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 (Matthew 17:4). The word, as well as the entire phrase, carries the idea of brief
duration - a frail tent, erected for a night. Compare ver. 14.

To stir you up by putting you in remembrance (diegei>rein uJma~v ejn uJpomnh>sei). Lit., to stir you up in reminding. See the same phrase in 2 Peter 3:1.

14. Shortly I must put off this my tabernacle (tacinh> ejstin hJ ajpo>qwsiv tou~ skhnw>matov mou). 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, 2 Corinthians 5:3, 4 being
clothed, unclothed, clothed upon. The word occurs, also, 1 Peter 3:21 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 John 21:18, 19. Compare, also,
John 13:36 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).

Hath shewed (ejdh>lwsen). But the tense is the aorist, pointing back to a definite act at a past time (John 21:18). Hence, shewed me, or, as Rev., signified. Compare 1
Peter 1:11did signify.

15. Ye may be able (e]cein uJma~v). Lit., that you may have it. A similar use of have, in the sense of to be able, occurs Mark 14:8. The same meaning is also
foreshadowed in Matthew 18:25had not to pay; and John 8:6have to accuse.

Decease (e]xodon). Exodus 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, Hebrews 11:22 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."

Call to remembrance (mnh>mnh poiei~sqai). The phrase occurs nowhere else in the New Testament. In classical Greek, to make mention of. An analogous expression
is found, Romans 1:9mnei>an poiou~mai, I make mention. See, also, Ephesians 1:16; 1 Thessalonians 1:2; Philemon 1:4. 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.

16. We have not followed (ouj ejxakolouqh>santev). A strong compound, used only here and 2 Peter 2:2, 15. The ejx gives the force of following out; in pursuance of;
closely.

Cunningly devised (sesofisme>noiv). Only here and 2 Timothy 3:15 in which latter passage it has a good sense, to make thee wise. Here, in a bad sense, artfully framed
by human cleverness (sofi>a). Compare feigned words, 2 Peter 2:3.

Fables (mu>qoiv). 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.

Coming (parousi>an). Or presence. Compare 2 Peter 3:4. Another word, ajpoka>luyiv, revelation, is used in 1 Peter 1:7, 13; 4:13 to describe the appearing of Christ.

Eye-witnesses (ejpo>ptai). See on behold, 1 Peter 2:12. Only here in New Testament. Compare the different word in Luke 1:2aujto>ptai, eye-witnesses.

Majesty (megaleio>thtov). Used in only two passages besides this: Luke 9:43 of the mighty power (Rev., majesty) of God, as manifested in the healing of the epileptic
child; and Acts 19:27 of the magnificence of Diana.

17. When there came (ejnecqei>shv). Lit., having been born. Compare come (Rev., ver. 18); moved (ver. 21); and rushing wind, lit., a wind born along (Acts 2:2).

From (uJpo). Lit., by.

Excellent (megaloprepou~v). Or sublime. Only here in New Testament. In Septuagint (Deuteronomy 33:26), 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.

18. Voice (fwnh). Note the same word in the account of Pentecost (Acts 2:6), where the A.V. obscures the meaning by rendering, when this was noised abroad;
whereas it should be when this voice was heard.

Which came (ejnecqei~san). Lit., having been born. See on ver. 17. Rev., This voice we ourselves (hJmei~v, we, emphatic) heard come (better, born) out of heaven.

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' (Ezekiel 28:14) 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).

19. We have also a more sure word of prophecy (kaiteron togon). The A.V. is wrong, since more sure is used predicatively, and word has the definite article. We may
 Copyright
explain      (c) 2005-2009, Infobase Media Corp.
        either                                                                                                                                Page 333 / 632

(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
was most eminently shown forth the same name which was applied so oft to Sinai" (Lumby).

19. We have also a more sure word of prophecy (kaiteron togon). 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.

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).

Unto a light (lu>cnw|). More correctly, as Rev., a lamp.

In a dark place (ejn aujcmhrw|~ to>pw|). 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.

Dawn (diauga>sh|). Only here in New Testament. Compare the different word in Matthew 28:1 and Luke 23:54ejpifw>skw. The verb is compounded of dia>,
through, and aujgh>, sunlight, thus carrying the picture of light breaking through the gloom.

The day-star (fwsfo>rov). Of which our word phosphorus is a transcript. Lit., light-bearer, like Lucifer, from lux, light, and fero, to bear. See Aeschylus,
"Agamemnon," 245.

20. Is (gi>netai). More literally, arises or originates.

Private (ijdi>av). See on ver. 3. His own. Rev., special, in margin.

Interpretation (ejpilu>sewv). Only here in New Testament. Compare the cognate verb expounded (Mark 4:34) and determined (Acts 19:39). The usual word is
eJrmhnei>a (1 Corinthians 12:10; 14:26). Literally, it means loosening, untying, as of hard knots of scripture.

21. Came (hjne>cqh). Lit., was born or brought. See on vv. 17, 18.

Holy men of God (a[gioi qeou~ a]nqrwpoi). The best texts omit holy, and read ajpo, from God. Render, as Rev., men spake from God.

Moved (fero>menoi). 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.

CHAPTER 2

1. But. Introducing a contrast with those who spake by the Holy Ghost (2 Peter 1:21).

There were (ejge>nonto). Rev., better, there arose.

There shall be. Note that Peter speaks of them as future, and Jude (ver. 4) as present.

False teachers (yeudodida>skaloi). Only here in New Testament.

Who (oi[tinev). Of that kind or class which, etc.

Privily shall bring in (pareisa>xousin). Only here in New Testament. The kindred adjective occurs in Galatians 2:4"false brethren privily brought in" (pareisa>ktouv).
The metaphor is of spies or traitors introducing themselves into an enemy's camp. Compare Jude 1:4crept in unawares. The verb means, literally, to bring (a]gein) into
(eijv) by the side of (para>).

Damnable heresies (aiJre>seiv ajpwlei>av). Lit., heresies of destruction. Rev., destructive heresies. Heresy is a transcript of ai[resiv, 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 (Acts 5:17; 15:5; 28:22), though the Rev. has an odd variety in
its marginal renderings. See Acts 24:14; 1 Corinthians 11:19; Galatians 5:20. The rendering heretical doctrines seems to agree better with the context; false teachers
bringing in sects is awkward.

Denying. A significant word from Peter.

The Lord (despo>thn). In most cases in the New Testament the word is rendered master, the Rev. changing Lord to master in every case but two - Luke 2:29; Acts
4:24; and in both instances putting master in margin, and reserving Lord for the rendering of ku>riov. 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 Revelation 6:10 and retains Lord in Luke 2:29; Acts 4:24. 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 despo>thv and ku>riov are used interchangeably of God, and of masters of servants.

Swift (tacinh). Used by Peter only. See on 2 Peter 1:14.

2. Shall follow. See on 2 Peter 1:16.

Pernicious
 Copyrightways  (ajpwlei>aiv).
           (c) 2005-2009,      The true
                           Infobase     reading
                                      Media     is ajselgei>aiv, lascivious doings. So Rev. See on 1 Peter 4:3. The use of the plural is rare. Compare Jude 1:4.
                                             Corp.                                                                                                     Page 334 / 632
3. Through covetousness (ejn pleonexi>a|). Lit., in covetousness; denoting the element or sphere in which the evil is wrought.
Swift (tacinh). Used by Peter only. See on 2 Peter 1:14.

2. Shall follow. See on 2 Peter 1:16.

Pernicious ways (ajpwlei>aiv). The true reading is ajselgei>aiv, lascivious doings. So Rev. See on 1 Peter 4:3. The use of the plural is rare. Compare Jude 1:4.

3. Through covetousness (ejn pleonexi>a|). Lit., in covetousness; denoting the element or sphere in which the evil is wrought.

Feigned (plastoi~v). Only here in New Testament. From pla>ssw, to mould, as in clay or wax. The idea is, therefore, of words molded at will to suit their vain
imaginations.

Make merchandise (ejmporeu>sontai). Only here and James 4:13. Compare Jude 1:16for the sake of advantage; their glory being in having a multitude of followers.

Judgment (kri>ma). Rev., sentence. So, commonly, in New Testament; the process or act of judging being expressed by kri>siv.

Of a long time (e]kpalai). Rev., better, from of old, bringing out thus more sharply the force of ejk. Only here and 2 Peter 3:5. Construe with lingereth.

Lingereth (ajrgei~). Only here in New Testament. Compare on the kindred adjective idle, 2 Peter 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).

Damnation (ajpw>leia). More literally, Rev., destruction. The word occurs three times in vv. 1-3.

Slumbereth (nusta>xei). See on Matthew 25:5 the only other passage where it occurs.

4. The angels. No article. Angels. So Rev. Compare Jude 1:6.

Cast them down to hell (tartarw>sav). Only here in New Testament. From Ta>rtarov, 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 (seirai~v zo>fou). Seira> is a cord or band, sometimes of metal. Compare Septuagint, Proverbs 5:22; Wisd. of Sol. xvii. 2, 18. The best texts,
however, substitute siroi~v or seiroi~v, pits or caverns. Siro>v originally is a place for storing corn. Rev., pits of darkness.

Of darkness (zofou). Peculiar to Peter and Jude. Originally of the gloom of the nether world, So Homer:

"These halls are full

Of shadows hastening down to Erebus

Amid the gloom (uJpofon)."

Odyssey, xx., 355.

When Ulysses meets his mother in the shades, she says to him:

"How didst thou come, my child, a living man,

Into this place of darkness? (uJpofon)."

Odyssey, xi., 155.

Compare Jude 1:13. So Milton:

"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, i., 71-74.

And Dante:

"That air forever black."

Inferno, iii., 329.

"Upon the verge I found me

Of the abysmal valley dolorous

That gather thunder of infinite ululations.

Obscure, profound it was, and nebulous,
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 335 / 632
So that by fixing on its depths my sight

Nothing whatever I discerned therein."
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, iv., 7, 12.

"I came unto a place mute of all light."

Inferno, v., 28.

To be reserved (throume>nouv). Lit., being reserved. See on 1 Peter 1:4"reserved in heaven."

5. Saved (ejfu>laxen). Rev., preserved. See on 1 Peter 1:4 and compare "the Lord shut him in" (Genesis 7:16).

Noah the eighth person. So the A.V., literally. Rev. is more perspicuous however: Noah with seven others. Compare 1 Peter 3:20.

A preacher (kh>ruka). Lit., a herald. Compare the kindred verb khru>ssw, 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," xii., 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 (kh>ruka) to Miletus in hopes of concluding a
truce, etc. The herald (ajpo>stolov) went on his way to Miletus." A priestly house at Athens bore the name of kh>rukev, heralds.

Bringing in (ejpa>xav). The verb may be said to be used by Peter only. Besides this passage and ver. 1, it occurs only at Acts 5:28 where Luke probably received the
account from Peter as the principal actor: "ye intend to bring upon us (ejpagagei~n) this man's blood."

6. Turning into ashes (tefrw>sav). Only here in New Testament.

Having made them an example (uJpo>deigma teqeikw>v). Compare 1 Peter 2:21. The word for example is condemned as unclassical by the Attic grammarians, and
para>deigma is substituted, which means, properly, a sculptor's or a painter's model, or an architect's plan.

7. Just (di>kaion). Occurring three times in vv. 7, 8.

Vexed (kataponou>menon). Only here and Acts 7:24. Kata> gives the force of worn down. So Rev., sore distressed.

With the filthy conversation of the wicked (uJposmwn ejn ajselgei>a| ajnastrofh~v). Lit., by the behavior of the lawless in wantonness. Rev., the lascivious life of the
wicked. Life or behavior (ajnastrofh~v). See on 1 Peter 1:15. Wicked (ajqe>smwn), lit., lawless. Only here and 2 Peter 3:17. Wantonness (ajselgei>a|), see on Mark
7:22.

8. Dwelling (ejgkatoikw~n). Only here in New Testament. Dwelling, and therefore suffering continually, from day to day.

In seeing (ble>mmati). 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."

Vexed (ejbasani>zen). See on Matthew 4:24torments. The original sense is to test by touchstone or by torture. See on toiling, Mark 6:48. Rev. gives tormented, in
margin.

Unlawful (ajno>moiv). Rev., lawless. Only here in New Testament with things. In all other cases it is applied to persons.

9. Godly (eujsebei~v). Used by Peter only. Compare Acts 10:2, 7. The reading at Acts 22:12 is eujlabh>v, devout. See on 2 Peter 1:3.

Temptation (peirasmou~). See on 1 Peter 1:6.

To reserve (threi~n). See on 1 Peter 1:4. Rev., keep, is not an improvement.

To be punished (kolazome>nouv). Only here and Acts 4:21 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 Matthew 25:46.

10. Go after the flesh. Compare Jude 1:7.

Of uncleanness (miasmou~). Only here in New Testament. See on defilements, ver. 20. Compare Jude 1:8.

Despise government. Rev., dominion. Compare Jude 1:8.

Presumptuous (tolmhtai>). Only here in New Testament. Lit., darers. Rev., daring.

Self-willed (aujqa>deiv). Only here and Titus 1:7. From aujto>v, self, and h[domai, to delight in. Therefore a self-loving spirit.
Copyright
They      (c)(tre>mousin).
     tremble   2005-2009, Infobase
                           Compare Media Corp.An uncommon word in the New Testament. Luke 8:47; Acts 9:6.
                                   Mark 5:33.                                                                                                      Page 336 / 632

Dignities (do>xav). Lit., glories. Compare Jude 1:8. Probably angelic powers: note the reference to the angels immediately following, as in Jude 1:9 to Michael. They
Presumptuous (tolmhtai>). Only here in New Testament. Lit., darers. Rev., daring.

Self-willed (aujqa>deiv). Only here and Titus 1:7. From aujto>v, self, and h[domai, to delight in. Therefore a self-loving spirit.

They tremble (tre>mousin). Compare Mark 5:33. An uncommon word in the New Testament. Luke 8:47; Acts 9:6.

Dignities (do>xav). Lit., glories. Compare Jude 1:8. Probably angelic powers: note the reference to the angels immediately following, as in Jude 1:9 to Michael. They
defy the spiritual powers though knowing their might.

11. Power and might (ijscu>i` kaimei). Rev., might and power. The radical idea of ijscu>v, 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" (Mark 12:30):
"according to the working of his mighty power" (Ephesians 1:19). So the kindred adjective ijscuro>v. "A strong man" (Matthew 12:29): a mighty famine (Luke 15:14):
his letters are powerful (2 Corinthians 10:10): a strong consolation (Hebrews 6:18): a mighty angel (Revelation 18:21). Also the verb iJscu>w. "It is good for
nothing" (Matthew 5:13): "shall not be able" (Luke 13:24): "I can do all things" (Philippians 4:13): "availeth much" (James 5:16).

Du>namiv is rather ability, faculty: not necessarily manifest, as ijscu>v: power residing in one by nature. Thus ability (Matthew 25:15): virtue (Mark 5:30): power (Luke
24:29; Acts 1:8; 1 Corinthians 2:4): "strengthen of sin" (1 Corinthians 15:56). So of moral vigor. "Strengthened with might in the inner man" (Ephesians 3:16): "with all
might (Colossians 1:11). It is, however, mostly power in action, as in the frequent use of duna>meiv for miracles, mighty works, they being exhibitions of divine virtue.
Thus "power unto salvation" (Romans 1:16): the kingdom coming in power" (Mark 9:1): God himself called power - "the right hand of the power" (Matthew 26:64),
and so in classical Greek used to denote the magistrates or authorities. Also of the angelic powers (Ephesians 1:21; Romans 8:38; 1 Peter 3:22). Generally, then, it may
be said that while both words include the idea of manifestation or of power in action, ijscu>v emphasizes the outward, physical manifestations, and du>namiv the
inward, spiritual or moral virtue. Plato ("Protagoras," 350) draws the distinction thus: "I should not have admitted that the able (dunatou) are strong (ijscurou), though I
have admitted that the strong are able. For there is a difference between ability (du>namin) and strength (ijscu). 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.," i., 5) says "strength (ijscu) 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 (oJ ijscuro) is strong for all or for some of
these things."

Railing judgment. Compare Jude 1:9; Zechariah 3:1, 2.

12. As natural brute beasts made to be taken and destroyed. This massing of epithets is characteristic of Peter. Natural (fusika), Rev., mere animals, should be
construed with made, or as Rev., born (gegennhme>na). Brute (a]loga), lit., unreasoning or irrational. Rev., without reason. Compare Acts 25:27. Beasts (zw~a). Lit.,
living creatures, from za>w, 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 (eijv a[lwsin kai, fqora>n). 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.

Speak evil (blasfemou~ntev). Participle. Rev., rightly, railing. Compare vv. 10, 11.

And shall utterly perish in their own corruption (ejn th|~ fqora|~ aujtw~n kaisontai). 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 Jude 1:10.

13. And shall receive (komiou>menoi). Lit., being about or destined to receive. See on 1 Peter 1:9 and compare 1 Peter 5:4. Some good texts read ajdikou>menoi,
suffering wrong. So Rev., suffering wrong as the hire of wrong-doing.

Reward of unrighteousness (misqoav). Misqo is hire, and so is rendered in Rev. Compare Matthew 20:8; Luke 10:7; John 4:36. 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 Matthew 5:12; 6:1; 10:41. 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 misqo>v, reward or
wages of iniquity, occurs only here and in Peter's speech concerning Judas (Acts 1:18), 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 a]diki>a, and of the kindred adjective a]dikov, varies unaccountably, if not
capriciously, between unrighteous and unjust.

As they that count it pleasure to riot (hJdonhmenoi trufh>n). 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.

Riot (trufh>n). Meaning rather daintiness, delicacy, luxuriousness. Even the Rev. revel is almost too strong. Compare Luke 7:25 the only other passage where the word
occurs, and where the Rev. retains the A.V., live delicately. So, also, Rev. substitutes, in James 5:5lived delicately for lived in pleasure.

In the daytime. Compare Peter's words Acts 2:15; also, 1 Thessalonians 5:7.

Spots (spi>loi). Only here and Ephesians 5:27. Compare the kindred participle spotted (Jude 1:23), and defileth (James 3:6).

Blemishes (mw~moi). Only here in New Testament. The negatives of the two terms spots and blemishes occur at 1 Peter 1:19.

Sporting themselves (ejntrufw~ntev). From trufh>, luxuriousness. See on riot. Rev., revelling.

With their own deceivings (ejn tai~v ajpa>taiv auJtw~n). The Rev., however, follows another reading, which occurs in the parallel passage Jude 1:12: ajga>paiv, 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 1 Corinthians 11:20-22. For auJtw~n, their own, the best texts read aujtw~n, their.

While they feast with you (suneuwcou>menoi). 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, 1 Corinthians 11:21"one is hungry and another drunken." This seems to
favor the reading ajga>paiv. The word occurs only here and Jude 1:12.

14. Eyes. Another
 Copyright        illustrationInfobase
           (c) 2005-2009,       of Peter'sMedia
                                           emphasis on sight. It is the instrument of evil no less than of good. Compare Matthew 5:28.
                                                Corp.                                                                                                 Page 337 / 632
Adultery (moicali>dov). Lit., an adulteress, but used as an adjective Matthew 12:39; 16:4.
While they feast with you (suneuwcou>menoi). 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, 1 Corinthians 11:21"one is hungry and another drunken." This seems to
favor the reading ajga>paiv. The word occurs only here and Jude 1:12.

14. Eyes. Another illustration of Peter's emphasis on sight. It is the instrument of evil no less than of good. Compare Matthew 5:28.

Adultery (moicali>dov). Lit., an adulteress, but used as an adjective Matthew 12:39; 16:4.

That cannot cease (ajkataoau>stouv). Only here, in New Testament. Compare hath ceased (1 Peter 4:1).

Beguiling (delea>zontev). Only here, ver. 18, and James 1:14. From de>lear, a bait. An appropriate word from Peter the fisherman. Rev., enticing.

Unstable (ajsthri>ktouv). A compound of the word at 1 Peter 5:10stablish. See note there, and on 2 Peter 1:12.

An heart they have exercised (kardi>an gegumnasme>nhn e]contev). 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, pleonexi>aiv. The best texts read pleonexi>av, covetousness. Rev., therefore, rightly, in covetousness.

Cursed children (kata>rav te>kna). Lit., children of cursing; and so Rev. See on Mark 3:17 and 1 Peter 1:14.

15. Right (eujqei~an). Lit., straight, which is the radical meaning of right.

Are gone astray (ajplanh>qhsan). See on Mark 12:24.

Following (ejxakolouqh>santev). See on 2 Peter 1:16; 2:2. Compare Jude 1:11.

The way. Note the frequent occurrence of the word way in the story of Balaam (Numbers 22), and Peter's use of the same phrase, as here, the right ways of the Lord,
in Acts 13:10.

Bosor. Rev. gives Beor, the Old Testament form of the name.

Wages of unrighteousness. See on ver. 13.

16. Was rebuked (e]legxin e]scen). Lit., had a rebuke. The word for rebuke only here in New Testament.

For his iniquity (ijdi>av paranomi>av). Rev., his own transgression. His own, see on 2 Peter 1:3. Transgression, from para>, contrary to, and no>mov, law. Only here
in New Testament. Compare the kindred verb paranome>w, also occurring but once, Acts 23:3 where see note on contrary to the law.

The dumb ass. Inserting an article not in the text, and omitted by Rev.

Ass (uJpozu>gion). Lit., beast of burden. An animal subjected to the yoke. From uJpo>, beneath, and zugo>n, a yoke. See on Matthew 21:5.

Speaking (fqegxa>menon). The verb is found in Peter only, here and ver. 18, and in Acts 4:18 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.

Forbad (ejkw>lusen). Rather, hindered, or, as Rev., stayed. Compare Acts 8:36; Romans 1:13 Rev.

Madness (parafroni>an). Only here in New Testament. But compare the kindred verb parafrone>w (2 Corinthians 11:23), in the phrase, "I speak as a fool." From
para>, beside, and frh>n, the mind; and so equivalent to the phrase, beside one's self.

17. Wells (phgai). Better, as Rev., springs; yet the Rev. has retained well at John 4:14 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 Jeremiah 2:13 and the contrast presented in Isaiah 48:11;
Proverbs 10:11; 13:14.

Clouds. The A.V. has followed the Tex. Rec., nefe>lai, as in Jude 1:12. The correct reading is oJmi>clai, mists, found only here in New Testament. So Rev.

With a tempest (uJpolapov). Rev., by a storm. The word occurs only twice elsewhere - Mark 4:37; Luke 7:23 - 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, Mark 4:37) - would be the first to occur to him. Compare Paul's similar figure, Ephesians 4:14.

Blackness (zo>fov). See on ver. 4, and compare Jude 1:13.

Of darkness (tou~ sko>touv). Lit., the darkness, denoting a well-understood doom.

Is reserved (teth>rhtai). Lit., hath been reserved, as Rev. See on 1 Peter 1:4; 2 Peter 2:4.

Forever. The best texts omit.

18. When they speak (fqeggo>menoi). Rev., better, uttering. See on ver. 16.

Great swelling (uJpe>rogka). Only here and Jude 1:16. The word means of excessive bulk. It accords well with the peculiar word uttering, since it denotes a kind of
speech full of(c)high-sounding
 Copyright                     verbosity Media
                   2005-2009, Infobase   withoutCorp.
                                                 substance. Fqeggo>menoi, uttering, is significantly applied alike to Balaam's beast and to these empty declaimers.
                                                                                                                                                     Page    338 / 632
Entice. See ver. 14.
18. When they speak (fqeggo>menoi). Rev., better, uttering. See on ver. 16.

Great swelling (uJpe>rogka). Only here and Jude 1:16. 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. Fqeggo>menoi, uttering, is significantly applied alike to Balaam's beast and to these empty declaimers.

Entice. See ver. 14.

Where clean escaped. The A.V. follows the Tex. Rec., o]ntwv ajpofugo>ntav; o]ntwv meaning really, actually, as Luke 24:34; and the participle being the aorist, and
so meaning were escaped. But the best texts all read ojli>gwv, in a little degree, or just, or scarcely; and ajpofeu>gontav, 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.
'Oli>gwv, only here.

19. Is overcome (h[tthtai). Lit., is worsted; from h[sswn, inferior. Only here, ver. 20, and 2 Corinthians 12:13.

Brought into bondage (dedou>lwtai). Enslaved. Compare Romans 6:16.

20. Pollutions (mia>smata). Only here in New Testament. Compare ver. 10. The word is transcribed in miasma.

Entangled (ejmplake>ntev). Only here and 2 Timothy 2:4. The same metaphor occurs in Aeschylus ("Prometheus"): "For not on a sudden or in ignorance will ye be
entangled (ejmplecqh>sesqe) by your folly in an impervious net of Ate (destruction)."

22. According to the true proverb (toav). Lit., that of the true proverb, or the matter of the proverb. For a similar construction see Matthew 21:21that of the fig-tree;
Matthew 8:33the things of those possessed. On proverb, see notes on Matthew 13:3.

Vomit (ejxe>rama). Only here in New Testament.

Wallowing (kulismo). Only here in New Testament.

Mire (borbo>rou). Only here in New Testament. This use of dogs and swine together recalls Matthew 7:6.

CHAPTER 3

1. Beloved. Occurring four times in this chapter.

Second - I write. An incidental testimony to the authorship of the second epistle.

Pure minds (eijlikrinh~ dia>noian). 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 ei[lh, 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 eiJli>ssw, 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 Philippians 1:10. The kindred noun eijlikri>neia, sincerity, is found 1 Corinthians 5:8; 2 Corinthians 1:12; 2:17. Rev., here,
sincere.

Mind (dia>noian). Compare 1 Peter 1:13; and see on Mark 12:30.

3. Scoffers walking (ejmpai~ktai poreu>omenoi). 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 (ejmpaigmw~n) is found Hebrews 11:36. This addition gives a play upon the words; and so Rev., "Mockers shall come with
mockery, walking," etc.

4. From the beginning of the creation (ajp' ajrch~v kti>sewv). Not a common phrase. It occurs only Mark 10:6; 13:19; Revelation 3:14.

Fell asleep (ejkoimh>qhsan). 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 Acts 7:60.

5. This they willingly are ignorant of (lanqa>nei aujtoulontav). Lit., this escapes them of their own will. Rev., this they wilfully forget.

The heavens were. But the Greek has not article. Render, there were heavens. So, too, not the earth, but an earth, as Rev.

Standing (sunestw~sa). Incorrect; for the word is, literally, standing together; i.e., compacted or formed. Compare Colossians 1:17consist. Rev., compacted.

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.

In the water (dij u[datov). 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.

6. The world that then was (oJ to>te ko>smov). Lit., the then world. The word for world is literally order, and denotes the perfect system of the material universe.

Being overflowed (kataklusqei). Only here in New Testament. Cataclysm is derived from it.

7. The heavens - which now are (oiJ nu~n oujranoi). A construction similar to the then world (ver. 6). The now heavens, or the present heavens.

Kept in store (teqhsaurisme>noi). Rev., stored up. Lit., treasured up. The same word which is used in Luke 12:21layeth up treasure. Sometimes with the kindred noun
qhsaurou, treasures, as Matthew 6:19; lit., treasure treasures.

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
 Copyright
agent for the(c) 2005-2009,
              final destructionInfobase   Media
                                 is already      Corp.
                                            prepared.                                                                                                 Page 339 / 632

9. Is not slack (ouj bradu>nei). Only here and 1 Timothy 3:15. The word is literally to delay or loiter. So Septuagint, Genesis 43:10"except we had lingered." Alford's
qhsaurou, treasures, as Matthew 6:19; lit., treasure treasures.

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.

9. Is not slack (ouj bradu>nei). Only here and 1 Timothy 3:15. The word is literally to delay or loiter. So Septuagint, Genesis 43:10"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.

Come (cwrh~sai). Move on, or advance to.

10. The day of the Lord. Compare the same phrase in Peter's sermon, Acts 2:20. It occurs only in these two passages and 1 Thessalonians 5:2. See 1 Corinthians 1:8;
2 Corinthians 1:14.

As a thief. Omit in the night. Compare Matthew 24:43; 1 Thessalonians 4:2, 4; Revelation 3:3; 16:15.

With a great noise (rJoizhdo). 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, rJoi~zov, 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 (stoicei~a). Derived from stoi~cov, 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 Galatians 4:3"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 Colossians 2:8 of formal ordinances. Compare Hebrews 5:12. The kindred verb
stoice>w, to walk, carries the idea of keeping in line, according to the radical sense. Thus, walk according to rule (Galatians 6:16); walkest orderly (Acts 21:24). So,
too, the compound sustoice>w, only in Galatians 4:25answereth 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 sustoici>ai. 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 Matthew 24:29the powers of the heaven.

Shall melt (luqh>sontai). More literally, as Rev., shall be dissolved.

With fervent heat (kausou>mena). Lit., being scorched up.

11. To be dissolved (luome>nwn). 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.

Ought ye to be (uJpa>rcein). See on 2 Peter 1:8.

Conversation (ajnastrofai~v). See on 1 Peter 1:15. Rev., living.

Godliness (eujsebei>aiv). See on 2 Peter 1:3. Both words are plural; holy things and godliness.

12. Looking for (prosdokw~ntav). The same verb as in Luke 1:21 of waiting for Zacharias. Cornelius waited (Acts 10:24); the cripple expecting to receive something
(Acts 3:5).

Hasting unto (speu>dontav). 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 Matthew 24:14: the gospel shall be preached in the whole world, "and then shall the end come." Compare the words of Peter, Acts 3:19: "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.

Wherein (dij h{n). Wrong. Rev., correctly, by reason of which.

Melt (th>ketai). Literal. Stronger than the word in vv. 10, 11. Not only the resolving, but the wasting away of nature. Only here in New Testament.

13. We look for. The same verb as in ver. 12. It occurs three times in 12-14.

New (kainou). See on Matthew 26:29.

14. Without spot and blameless. See on 2 Peter 2:13.

16. Hard to be understood (dusno>hta). Only here in New Testament.

They that are unlearned and unstable (oiJ ajmaqei~v kairiktoi). Both words are peculiar to Peter. On the latter, see on 2 Peter 2:14.

Wrest (streblou~sin). 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 (ta). Showing that Paul's epistles were ranked as scripture. See on Mark 12:10.

17. Being led away (sunapacqe>ntev). 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" (Galatians 2:13).

Of the wicked (ajqe>smwn). See on 2 Peter 2:7.

Fall from (ejkpe>shte). Lit., "fall out of." Compare Galatians 5:4.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 340 / 632
Steadfastness (sthrigmou~). Only here in New Testament. See on 2 Peter 1:12.

LIST OF GREEK WORDS USED BY PETER ONLY
Of the wicked (ajqe>smwn). See on 2 Peter 2:7.

Fall from (ejkpe>shte). Lit., "fall out of." Compare Galatians 5:4.

Steadfastness (sthrigmou~). Only here in New Testament. See on 2 Peter 1:12.

LIST OF GREEK WORDS USED BY PETER ONLY

ajgaqopoii`>a, well-doing, 1 Peter 4:19

ajgaqopoi>ov, a well-doer, 1 Peter 2:14

ajdelfo>thv, brotherhood, 1 Peter 2:17; 5:9

a]dolov, without guile, 1 Peter 2:2

a]qesmov, wicked, 2 Peter 2:7; 3:17

aijscrokerdw~v, for filthy lucre, 1 Peter 5:2

ajkata>pastov, that cannot cease, 1 Peter 2:11, 14

ajllotrioepi>skopov, a busy-body in other men's matters 1 Peter 4:15

a[lwsiv, capture, 2 Peter 2:12

ajmaqh>v, unlearned, 2 Peter 3:16

ajma>rantinov, unfading, 1 Peter 5:4

ajmara>ntov, unfading, 1 Peter 1:4

ajmw>mhtov, blameless, 2 Peter 3:14

ajnagenna>w to beget again, 1 Peter 1:3, 23

ajnagkastw~v, by constraint, 1 Peter 5:2

ajnazw>nnumi, gird up, 1 Peter 1:13

ajna>cusiv, excess, 1 Peter 4;4

ajnekla>lhtov, unspeakable, 1 Peter 1:8

ajntiloidore>w, to revile again, 1 Peter 2:23

ajpogi>nomai, to be dead, 1 Peter 2:24

ajpo>qesiv, putting away, 1 Peter 3:21; 2, 1:14

ajpone>mw, assign, impart, 1 Peter 3:7

ajpofeu>gw, to escape, 2 Peter 1:4; 2:18, 20

ajproswpolh>mptwv, without respect of persons, 1 Peter 1:17

ajrge>w, linger, 2 Peter 2:3

ajrtige>nnhtov, new-born, 1 Peter 2:2

ajrcipoi>mhn, chief sheperd, 1 Peter 5:4

ajsth>riktov, unsteadfast, 2 Peter 2;14; 3;16

aujcmhro>v, dry, dark, 2 Peter 1:19

bio>w, live, 1 Peter 4:2

ble>mma, seeing, 2 Peter 2:8

bo>rborov, mire, 2 Peter 2:22

braduth>v, slackness, 2 Peter 3:9

gunaikei~ov, female (adj.), 1 Peter 3:7

diauga>zw, to dawn, 2 Peter 1:19
Copyright (c) 2005-2009, Infobase Media Corp.                                  Page 341 / 632
dusno>htov, hard to be understood, 2 Peter 3:16

ejgkatoike>w, dwell among, 2 Peter 2:8
gunaikei~ov, female (adj.), 1 Peter 3:7

diauga>zw, to dawn, 2 Peter 1:19

dusno>htov, hard to be understood, 2 Peter 3:16

ejgkatoike>w, dwell among, 2 Peter 2:8

ejgkombo>omai, gird, 1 Peter 5:5

eJka>stote, always, 2 Peter 1;15

e]kpalai, from of old, 2 Peter 2:3; 3;5

ejktenh>v, intense, 1 Peter 4:8

e]legxiv, rebuke, 2 Peter 2:16

ejmpaigmonh>, mockery, 2 Peter 3:3

ejmplokh>, plaiting, 1 Peter 3:3

e]ndusiv, putting on, 1 Peter 3:3

ejntrufa>w, revel, 2 Peter 2:13

ejxakolouqe>w, follow (out), 2 Peter 1:16; 2:2, 15

ejxe>rama, vomit, 2 Peter 2:22

ejxerauna>w, search diligently, 1 Peter 10;

ejpa>ggelma, promise, 2 Peter 1:4; 3:13

ejperw>thma, inquiry, appeal, 1 Peter 3:21

ejpika>lumma, cloke, 1 Peter 2:16

ejpi>loipov, remaining, 1 Peter 4:2

ejpi>lusiv, interpretation, 2 Peter 1:20

ejpimarture>w, testify, 1 Peter 5:12

ejpo>pthv, eye-witness

ejpopteu>w, behold, 1 Peter 2:12; 3:2

iJera>teuma, priesthood, 1 Peter 2:5, 9

ijso>timov, like-precious, 2 Peter 1:1

kataklu>zomai, to be overflowed, 2 Peter 3:6

kauso>w, to burn with intense heat, 2 Peter 3:10, 12

kle>ov, glory, 1 Peter 2:20

krataio>v, mighty, 1 Peter 5:6

ktisth>v, creator, 1 Peter 4:19

kulismo>v, wallowing, 2 Peter 2:22

lh>qh, forgetfullness, 2 Peter 1:9

megalopreph>v, excellent, 2 Peter 1:17

mi>asma, defilement, 2 Peter 2:20; 2:10

miasmo>v,

mnh>mh, remembrance, 2 Peter 1:15

muwpa>zw, to be shortsighted, 2 Peter 1;9

mw>lwy, stripe, weal, 1 Peter 2:24
Copyright (c) 2005-2009, Infobase Media Corp.          Page 342 / 632
mw~mov, blemish, 2 Peter 2:13
muwpa>zw, to be shortsighted, 2 Peter 1;9

mw>lwy, stripe, weal, 1 Peter 2:24

mw~mov, blemish, 2 Peter 2:13

ojinoflugi>a, wine-bibbing, 1 Peter 4:3

ojli>gwv, but a little, just, 2 Peter 2:18

oJmi>clh, mist, 2 Peter 2:17

oJmo>frwn, like-minded, 1 Peter 3:8

oJpli>zomai, arm one's self, 1 Peter 4:1

paranomi>a, transgression, 2 Peter 2:16

parafroni>a, madness, 2 Peter 2:16

pareisa>gw, bring in privily, 2 Peter 2:1

pareisfe>rw, add, 2 Peter 1:5

patropara>dotov, handed down from the fathers, 1 Peter 1:18

peri>qesiv, wearing, 1 Peter 3:3

plasto>v, feigned, 2 Peter 2:3

po>tov, carousing, 1 Peter 4:3

proqu>mwv, willingly, 1 Peter 5:2

promartu>romai, testify beforehand, 1 Peter 1:11

pto>hsiv, terror, 1 Peter 3:6

rJoizhdo>n, with a great noise, 2 Peter 3:10

rJu>pov, filth, 1 Peter 3:21

sqeno>w, strengthen, 1 Peter 5:10

seiro>v, a pit, 2 Peter 2:4

spora>, seed, 1 Peter 1:23

sthrigmo>v, steadfastness, 2 Peter 3:17

streblo>w, wrest, 2 Peter 3:16

sumpaqh>v, compassionate, 1 Peter 3:8

sumpresbu>terov, fellow-elder, 1 Peter 5:1

suneklekto>v, elected together, 1 Peter 5;13

sunoike>w, dwell with, 1 Peter 3:7

tapeino>frwn, humble-minded, 1 Peter 3:8

tartaro>w, cast down to hell, 2 Peter 2:4

tacino>v, quick, swift, 2 Peter 1:14; 2:1

telei>wv, perfectly, 1 Peter 1:13

tefro>w, turn to ashes, 2 Peter 2:6

th>komai, melt, 2 Peter 3:12

toio>sde, such, 2 Peter 1:17

tolmhth>v, daring, 2 Peter 2:10

uJpogrammo>v,   example, 1 Infobase
 Copyright (c) 2005-2009,   Peter 2:21Media Corp.
                                                              Page 343 / 632
uJpozu>gion, beast of burden, 2 Peter 2:16
toio>sde, such, 2 Peter 1:17

tolmhth>v, daring, 2 Peter 2:10

uJpogrammo>v, example, 1 Peter 2:21

uJpozu>gion, beast of burden, 2 Peter 2:16

uJpolimpa>nw, leave, 1 Peter 2:21

u=v, sow, 2 Peter 2:22

fila>delfov, loving as a brother, 1 Peter 3:8

fwsfo>rov, day-star, 2 Peter 1:19

yeudodida>skalov, false teacher, 2 Peter 2:1

wjru>omai, roar, 1 Peter 5:8

Of these, fifty-five are peculiar to the second epistle, and only one, ajpo>qesiv, putting off, is common to the two epistles.

THE EPISTLE OF JUDE

1. Jude. Rev., Judas. One of the brethren of Jesus; not the brother of James the Apostle, the son of Alphaeus, but of James the superintendent of the church at
Jerusalem. He is named among the brethren of the Lord. Matthew 13:55; Mark 6:3.

Servant. He does not call himself an apostle, as Paul and Peter in their introductions, and seems to distinguish himself from the apostles in Jude 1:17, 18: "The apostles
of our Lord Jesus Christ, how that they said," etc. We are told that Christ's brethren did not believe on him (John 7:5); and in Acts the brethren of Jesus (Acts 1:14) are
mentioned in a way which seems to separate them from the apostles. Dou~lov, bond-servant, occurs in the introductions to Romans, Philippians, Titus, James, and 2
Peter.

Brother of James. That Jude does not allude to his relationship to the Lord may be explained by the fact that the natural relationship in his mind would be subordinate to
the spiritual (see Luke 11:27, 28), and that such a designation would, as Dean Alford remarks, "have been in harmony with those later and superstitious feelings with
which the next and following ages regarded the Lord's earthly relatives." He would shrink from emphasizing a distinction to which none of the other disciples or apostles
could have a claim, the more so because of his former unbelief in Christ's authority and mission. It is noticeable that James likewise avoids such a designation.

Kept. See on 1 Peter 1:4. Compare John 17:6,12.

In Jesus Christ ('Ihsou~ Cristw|~). The simple dative without preposition. Therefore for Jesus Christ; by the Father to whom Christ committed them (John 17:11).
Compare 1 Thessalonians 5:23; Philippians 1:6, 10.

Called (klhtoi~v). At the end of the verse, for emphasis.

2. Love. Peculiar to Jude in salutation.

3. Beloved. Occurring at the beginning of an epistle only here and 3 John 1:2.

When I gave all diligence (pa~san spoudhmenov). Lit., making all diligence; the phrase found only here. In Hebrews 6:11 we find "shew diligence" (ejndei>knusqai);
and in 2 Peter 1:5"adding diligence." See note there.

The common salvation. The best texts add hJmw~n, of us. So Rev., "our common salvation."

It was needful (ajna>gkhn e]scon). Lit., I had necessity. Alford, I found it necessary. Rev., I was constrained.

Earnestly contend (ejpagwni>zesqai). Only here in New Testament.

The faith. The sum of what Christians believe. See on Acts 6:7.

Once (a[pax). Nor formerly, but once for all. So Rev., "No other faith will be given," says Bengel.

4. With the whole verse compare 2 Peter 2:1.

Crept in unawares (pareise>dusan). Rev., privily. See on 2 Peter 2:1. The verb means to get in by the side (para>), to slip in by a side-door. Only here in New
Testament.

Ordained (progegramme>noi). The meaning is in dispute. The word occurs four times in New Testament. In two of these instances pro> has clearly the temporal sense
before (Romans 15:4; Ephesians 3:3). In Galatians 3:1 it is taken by some in the sense of openly, publicly (see note there). It seems better, on the whole, to take it here
in the temporal sense, and to render written of beforehand, i.e., in prophecy as referred to in Jude 1:14, 15. So the American Rev.

Lasciviousness. See on 1 Peter 4:3.

Lord God. God is omitted in the best texts. On Lord (despo>thn), see on 2 Peter 2:1.

5. Ye once knew (eijdo>tav a[pax). Entirely wrong. The participle is to be rendered as present, and the once is not formerly, but once for all, as ver. 3. So Rev.,
rightly, though ye know all things once for all.

6.Copyright   (c)(ajrch).
   First estate    2005-2009,  Infobase
                          The word       Media
                                   originally    Corp.beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, CatholicPage
                                              signifies                                                                                                    344
                                                                                                                                                    Epistles, and/ 632
Revelation. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or first place of power. So mostly by Paul, as
principalities (Romans 8:38); rule (1 Corinthians 15:24). Compare Luke 12:11magistrates; Rev., rulers; and Luke 20:20power. Rev., rule. A peculiar use of the word
5. Ye once knew (eijdo>tav a[pax). Entirely wrong. The participle is to be rendered as present, and the once is not formerly, but once for all, as ver. 3. So Rev.,
rightly, though ye know all things once for all.

6. First estate (ajrch). The word originally signifies beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, Catholic Epistles, and
Revelation. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or first place of power. So mostly by Paul, as
principalities (Romans 8:38); rule (1 Corinthians 15:24). Compare Luke 12:11magistrates; Rev., rulers; and Luke 20:20power. Rev., rule. A peculiar use of the word
occurs at Acts 10:1"the sheet knit at the four corners (ajrcai~v); "the corners being the beginnings of the sheet. In this passage the A.V. has adopted the first meaning,
beginning, in its rendering first estate. Rev. adopts the second, rendering principality. The Jews regarded the angels as having dominion over earthly creatures; and the
angels are often spoken of in the New Testament as ajrcai>, principalities; as Romans 8:38; Ephesians 1:21; so that this term would be appropriate to designate their
dignity, which they forsook.

Habitation (oijkhth>rion). Only here and 2 Corinthians 5:2.

Everlasting (aji`di>oiv). Only here and Romans 1:20. For a longer form ajei>diov, from ajei>, always.

Under darkness (u[po zo>fon). under carries the sense of the darkness brooking over the fallen spirits. On darkness, see on 2 Peter 2:4. Compare Heriod:

"There the Titanian gods, to murky gloom

Condemned by will of cloud-collecting Jove,

Lie hid in region foul."

Theogony, v., 729.

7. The cities about them. Admah and Zeboim. Deuteronomy 29:23; Hosea 11:8.

Giving themselves over to fornication (ejkporeu>sasai). Rev., more strictly, having given, etc. Only here in New Testament. The force of ejk is out and out; giving
themselves up utterly. See on followed, 2 Peter 1:16.

Going after (ajpelqou~sai ojpi>sw). The aorist participle. Rev., having gone. The phrase occurs Mark 1:20; James and John leaving their father and going after Jesus.
"The world is gone after him" (John 12:19). Here metaphorical. The force of ajpo> is away; turning away from purity, and going after strange flesh.

Strange flesh. Compare 2 Peter 2:10; and see Romans 1:27; Leviticus 18:22, 23. Also Jowett's introduction to Plato's "Symposium;" Plato's "Laws," viii., 836, 841;
Dollinger, "The Gentile and the Jew," Darnell's trans., ii., 238 sq.

Are set forth (pro>keintai). The verb means, literally, to lie exposed. Used of meats on the table ready for the guests; of a corpse laid out for burial; of a question under
discussion. Thus the corruption and punishment of the cities of the plain are laid out in plain sight.

As an example (dei~gma). Only here in New Testament. From dei>knumai, to display or exhibit; something, therefore, which is held up to view as a warning.

Suffering the vengeance of eternal fire (puroou di>khn uJpe>cousai). Rev., rightly, substitutes punishment for vengeance, since di>kh carries the underlying idea of right
or justice, which is not necessarily implied in vengeance. Some of the best modern expositors render are set forth as an example of eternal fire, suffering punishment.
This meaning seems, on the whole, more natural, though the Greek construction favors the others, since eternal fire is the standing term for the finally condemned in the
last judgment, and could hardly be correctly said of Sodom and Gomorrah. Those cities are most truly an example of eternal fire. "A destruction so utter and so
permanent as theirs has been, is the nearest approach that can be found in this world to the destruction which awaits those who are kept under darkness to the
judgment of the great day" (Lumby). Suffering (uJpe>cousai). Only here in New Testament. The participle is present, indicating that they are suffering to this day the
punishment which came upon them in Lot's time. The verb means, literally, to hold under; thence to uphold or support, and so to suffer or undergo.

8. Yet (me>ntoi). Not rendered by A.V., but expressing that though they have these fearful examples before them, yet they persist in their sin.

Dominion - dignities (kurio>thta - do>xav). It is not easy to determine the exact meaning of these two terms. Kurio>thv, dominion, occurs in three other passages,
Ephesians 1:21; Colossians 1:16; 2 Peter 2:10. In the first two, and probably in the third, the reference is to angelic dignities. Some explain this passage and the one in
Peter, of evil angels. In Colossians the term is used with thrones, principalities, and powers, with reference to the orders of the celestial hierarchy as conceived by
Gnostic teachers, and with a view to exalt Christ above all these. Glories or dignities is used in this concrete sense only here and at 2 Peter 2:10.

9. Michael the archangel. Here we strike a peculiarity of this epistle which caused its authority to be impugned in very early times, viz., the apparent citations of
apocryphal writings. The passages are Jude 1:9,14, 15. This reference to Michael was said by Origen to be founded on a Jewish work called "The Assumption of
Moses," the first part of which was lately found in an old Latin translation at Milan; and this is the view of Davidson, so far at least as the words "the Lord rebuke thee"
are concerned. Others refer it to Zechariah 3:1; but there is nothing there about Moses' body, or Michael, or a dispute about the body. Others, again, to a rabbinical
comment on Deuteronomy 34:6 where Michael is said to have been made guardian of Moses' grave. Doubtless Jude was referring to some accepted story or tradition,
probably based on Deuteronomy 34:6. For a similar reference to tradition compare 2 Timothy 3:8; Acts 7:22.

Michael. Angels are described in scripture as forming a society with different orders and dignities. This conception is developed in the books written during and after
the exile, especially Daniel and Zechariah. Michael (Who is like God?) is one of the seven archangels, and was regarded as the special protector of the Hebrew nation.
He is mentioned three times in the Old Testament (Daniel 10:13, 21; 12:1), and twice in the New Testament (Jude 1:9; Revelation 12:7). He is adored as a saint in the
Romish Church. For legends, see Mrs. Jameson, "Sacred and Legendary Art," i., 94 sq.

A railing accusation (kri>sin blasfhmi>av). Lit., a judgment of railing; a sentence savoring of impugning his dignity. Michael remembered the high estate from which he
fell, and left his sentence to God.

10. Compare 2 Peter 2:12.

They know not (oujk oi]dasin). Mental comprehension and knowledge, and referring to the whole range of invisible things; while the other verb in this verse, also
translated by A.V. know (ejpi>stantai, originally of skill in handicraft), refers to palpable things; objects of sense; the circumstances of sensual enjoyment. Rev. marks
the distinction by rendering the latter verb understand.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 345 / 632
Naturally (fusikw~v). Only here in New Testament. Compare fusika, natural, 2 Peter 2:12.

11. Woe (oujai). Often used by our Lord, but never elsewhere except here and in Revelation. The expression in 1 Corinthians 9:16 is different. There the word is not
They know not (oujk oi]dasin). Mental comprehension and knowledge, and referring to the whole range of invisible things; while the other verb in this verse, also
translated by A.V. know (ejpi>stantai, originally of skill in handicraft), refers to palpable things; objects of sense; the circumstances of sensual enjoyment. Rev. marks
the distinction by rendering the latter verb understand.

Naturally (fusikw~v). Only here in New Testament. Compare fusika, natural, 2 Peter 2:12.

11. Woe (oujai). Often used by our Lord, but never elsewhere except here and in Revelation. The expression in 1 Corinthians 9:16 is different. There the word is not
used as an imprecation, but almost as a noun: "Woe is unto me" So Hosea 9:12 (Sept.).

Ran greedily (ejxecu>qhsan). Lit., were poured out. Rev., ran riotously. A strong expression, indicating a reckless, abandoned devotion of the energies, like the Latin
effundi. So Tacitus says of Maecenas, "he was given up to love for Bathyllus;" lit., poured out into love.

After. Better, as Rev., in; as, "in the way of Cain." The error was their sphere of action. Similarly,

In the gainsaying (th|~ ajntilogi>a|). In the practice of gainsaying like Korah's.'Antilogi>a is from ajnti>, against, and le>gw, to speak. Hence, literally, contradiction.
Gainsay is a literal translation, being compounded of the Anglo-Saxon gegn, which reappears in the German gegen, against, and say.

Korah. Who spake against Moses (Numbers 16:3). The water which Moses brought from the rock at Kadesh was called the water of Meribah (Strife), or, in
Septuagint, Greek, the water of contradiction.

12. Spots (spila>dev). Only here in New Testament. So rendered in A.V., because understood as kindred to spi~loi (2 Peter 2:13); but rightly, as Rev., hidden rocks.
So Homer, ("Odyssey," iii., 298), "the waves dashed the ship against the rocks (spila>dessin)." See on deceivings, 2 Peter 2:13. These men were no longer mere blots,
but elements of danger and wreck.

When they feast with you. See on 2 Peter 2:13.

Feeding (poimai>nontev). See on 1 Peter 5:2. Lit., shepherding themselves; and so Rev., shepherds that feed themselves; further their own schemes and lusts instead of
tending the flock of God. Compare Isaiah 56:11.

Without fear (ajfo>bwv). Of such judgments as visited Ananias and Sapphira. Possibly, as Lumby suggests, implying a rebuke to the Christian congregations for having
suffered such practices.

Clouds without water. Compare 2 Peter 2:17springs without water. As clouds which seem to be charged with refreshing showers, but are born past (parafero>menai)
and yield no rain.

Whose fruit withereth (fqinopwrina). From fqi>nw or fqi>w, to waste away, pine, and ojpw>ra, autumn. Hence, literally, pertaining to the late autumn, and rightly
rendered by Rev., autumn (trees). The A.V. is entirely wrong. Wyc., harvest trees. Tynd., trees without fruit at gathering-time.

Twice dead. Not only the apparent death of winter, but a real death; so that it only remains to pluck them up by the roots.

13. Raging (a]gria). Rev., wild, which is better, as implying quality rather than act. Waves, by nature untamed. The act or expression of the nature is given by the next
word.

Foaming out (ejpafri>zonta). Only here in New Testament. Compare Isaiah 57:20.

Shame (aijscu>nav). Lit., shames or disgraces.

Wandering stars. Compare 2 Peter 2:17. Possibly referring to comets, which shine a while and then pass into darkness. "They belong, not to the system: they stray at
random and without law, and must at last be severed from the lights which rule while they are ruled" (Lumby).

Blackness (zo>fov). See on 2 Peter 2:4.

Of darkness (tou~ sko>touv). Lit., "the darkness," the article pointing back to the darkness already mentioned, ver. 6.

14. Enoch prophesied. This is the second of the apocryphal passages referred to in notes on ver. 9. It is quoted from the apocryphal book of Enoch, directly, or from a
tradition based upon it. The passage in Enoch is as follows: "Behold he comes with ten thousands of his saints, to execute judgment upon them, and to destroy the
wicked, and to strive (at law) with all the carnal for everything which the sinful and ungodly have done and committed against him." The Book of Enoch, which was
known to the fathers of the second century, was lost for some centuries with the exception of a few fragments, and was found entire in a copy of the Ethiopic Bible, in
1773, by Bruce. It became known to modern students through a translation from this into English by Archbishop Lawrence, in 1821. It was probably written in
Hebrew. It consists of revelations purporting to have been given to Enoch and Noah, and its object is to vindicate the ways of divine providence, to set forth the
retribution reserved for sinners, angelic or human, and "to repeat in every form the great principle that the world - natural, moral, and spiritual - is under the immediate
government of God." Besides an introduction it embraces five parts:

1.A narrative of the fall of the angels, and of a tour of Enoch in company with an angel through heaven and earth, and of the mysteries seen by him.

2.Parables concerning the kingdom of God, the Messiah, and the Messianic future.

3.Astronomical and physical matter; attempting to reduce the images of the Old Testament to a physical system.

4.Two visions, representing symbolically the history of the world to the Messianic completion.

5.Exhortations of Enoch to Methuselah and his descendants. The book shows no Christian influence, is highly moral in tone, and imitates the Old Testament myths.

With ten thousands of his saints (ejn ajgi>aiv muria>sin). Lit., in or among holy myriads. Compare Deuteronomy 33:2; Zechariah 14:5.

Ungodly (ajsebei~v) ungodly deeds (e]rgwn ajsebei>av, lit., works of ungodliness) which they have ungodly committed (hjse>bhsan), and of all their hard speeches
which ungodly
 Copyright      (ajsebei~v) sinners,
            (c) 2005-2009,   Infobaseetc.Media
                                          The evident
                                               Corp. play upon the word ungodly can be rendered but clumsily into English. Rev., translates, All thePage
                                                                                                                                                    ungodly,346
                                                                                                                                                             of all/ their
                                                                                                                                                                     632
works of ungodliness which they have ungodly wrought, and of all the hard things which ungodly sinners have spoken against him. The words ungodly sinners are
placed in an unusual position, at the end of the sentence, for emphasis; ungodliness being the key-note of the writer's thought.
With ten thousands of his saints (ejn ajgi>aiv muria>sin). Lit., in or among holy myriads. Compare Deuteronomy 33:2; Zechariah 14:5.

Ungodly (ajsebei~v) ungodly deeds (e]rgwn ajsebei>av, lit., works of ungodliness) which they have ungodly committed (hjse>bhsan), and of all their hard speeches
which ungodly (ajsebei~v) sinners, etc. The evident play upon the word ungodly can be rendered but clumsily into English. Rev., translates, All the ungodly, of all their
works of ungodliness which they have ungodly wrought, and of all the hard things which ungodly sinners have spoken against him. The words ungodly sinners are
placed in an unusual position, at the end of the sentence, for emphasis; ungodliness being the key-note of the writer's thought.

Hard (tw~n sklhrw~n). Speeches is supplied. Lit., hard things. So Rev. The railing, gainsaying; the profane and vain babblings (2 Timothy 2:16). Compare John 6:60a
hard saying, where the word means not abusive but difficult. In James 3:4rough, used of the winds. In Acts 26:14 of Saul of Tarsus; "hard to kick against the pricks."

16. Murmurers (goggustai). Only here in New Testament. Doubtless, originally, with some adaptation of sound to sense, gongustai. It is used of the cooling of doves.

Complainers (memyi>moiroi). From me>mfomai, to find fault with, and moi~ra, a part or lot. Lit., blamers of their lot.

Great swelling words. See on 2 Peter 2:18.

Having men's persons in admiration (qauma>zontev pro>swpa). The Rev., shewing respect of persons, is neater, but the A.V. more literal: admiring the countenances.
Compare Genesis 19:21 Sept., "I have accepted thee:" lit., have admired thy face.

Because of advantage. See 2 Peter 2:3, 14.

Beloved. Compare Jude 1:3.

18. Mockers. See on 2 Peter 3:3.

Ungodly lusts (ejpiqumi>av tw~n ajsebeiw~n). Lit., lusts of ungodlinesses.

19. Separate themselves (ajpodiori>zontev). Only here in New Testament. Themselves is unnecessary. Better, as Rev., make separations; i.e., cause divisions in the
church. The verb is compounded with ajpo>, away; dia>, though; o[rov, a boundary line. Of those who draw a line through the church and set off one part from
another.

Sensual (yucikoi>). See on Mark 12:30. As yuch> denotes life in the distinctness of individual existence, "the center of the personal being, the I of each individual," so
this adjective derived from it denotes what pertains to man as man, the natural personality as distinguished from the renewed man. So 1 Corinthians 2:14; 15:44. The
rendering sensual, here and James 3:15 is inferential: sensual because natural and unrenewed. In contrast with this is

The spirit. The higher spiritual life. So the adjective pneumatiko>v, spiritual, is everywhere in the New Testament opposed to yuciko>v, natural. See 1 Corinthians
15:44, 46.

22. And of some have compassion, making a difference. This follows the reading, kai (ejlea~te) diakrino>menoi. The best texts, however, read diakrinome>nouv,
which would require, "On some have mercy who are in doubt. So Rev. Others, again, for ejleei~te, have mercy, read ejle>gcete, reprove, and render
diakrinome>nouv, who are contentious: "Some who are contentious rebuke." The Rev. rendering better suits what follows.

23. Snatching them out of the fire. The writer has in mind Zechariah 3:2 a brand plucked from the burning. Compare Amos. iv. 11.

With fear (ejn fo>bw|). Lit., in fear; i.e., of the contagion of sin while we are rescuing them.

Spotted (ejspilwme>non). Only here and James 3:6. See on 2 Peter 2:13.

24. To keep you from falling (fula>xai uJma~v ajptai>stouv). Lit., "to keep you without stumbling. Only here in New Testament. See the kindred word offend. Rev.,
stumble, James 2:10; 3:2.

Exceeding joy (ajgallia>sei). See on 1 Peter 1:6.

25. Both now and ever (kaintav tou,v aijw~nav). Lit., both now and unto all the ages. The best texts add pro, before all time.

LIST OF GREEK WORDS USED BY JUDE ONLY

ajpodiori>zw, to separate, Jude 1:19

a]ptaistov, without falling, Jude 1:24

goggusth>v, murmurer, Jude 1:16

dei~gma, example, Jude 1:7

ejkporneu>w, to give over to fornication, Jude 1:7

ejnupnia>zw, to dream, Jude 1:8

ejpagwni>zomai, earnestly contend, Jude 1:3

ejpafri>zw to foam out, Jude 1:13

memyi>moirov, complainer, Jude 1:16

pareisdu>w to creep in unawares, Jude 1:4
 Copyright a(c)wanderer,
planh`>thv      2005-2009,
                         JudeInfobase
                              1:13    Media Corp.                                                                                                    Page 347 / 632

spila>v, rock, Jude 1:12
memyi>moirov, complainer, Jude 1:16

pareisdu>w to creep in unawares, Jude 1:4

planh`>thv a wanderer, Jude 1:13

spila>v, rock, Jude 1:12

uJpe>cw, to suffer, undergo, Jude 1:7

fqinopwrino>v autumnal, Jude 1:12

fusikw~v, naturally, Jude 1:10

THE GENERAL EPISTLE OF JAMES

CHAPTER 1

1. Jesus Christ. Only here and in James 2:1; nowhere in the speeches of James (Acts 15:14,15; 21:20 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 (dou~lov). Properly, hired servant. Compare Philippians 1:1; Jude 1:1.

That are scattered abroad (ejn th|~ diaspora|~). Lit., in the dispersion; on which see on 1 Pet 1:1. Rev., which are of the dispersions.

Greeting (cai>rein). 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, Acts 15:23; 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.

2. All joy (pa~san cara). 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.

When (o[tan). Lit., whenever: better, because it implies that temptation may be expected all along the Christian course.

Ye fall into (peripe>shte). The preposition peri>, around, suggests falling into something which surrounds. Thus Thucydides, speaking of the plague at Athens, says,
"The Athenians, having fallen into (peripeso>ntev) such affliction, were pressed by it."

Divers (poiki>loiv). Rev., manifold. See on 1 Peter 1:6.

Temptations (peirasmoi~v). In the general sense of trials. See on Matthew 6:13; 1 Peter 1:6.

3. Trying (doki>mion). Rev., proof; but the American Revisers insist on proving, and rightly. See on 1 Peter 1:7.

Worketh (katerga>zetai). The compound verb with kata>, down through, indicates accomplishment. The proving will work successfully and thoroughly. This
harmonizes with a perfect work, ver. 4.

Patience (uJpomonh>n). See on 2 Peter 1:6 and James 5:7.

4. Perfect work (e]rgon te>leion). "This is followed by a perfect man. The man himself is characterized from his condition and work" (Bengel). Work (e]rgon) is the
word with which katerga>zetai, worketh, is compounded. It is the accomplished result of patience in moral purification and ennobling. Compare work of faith, 1
Thessalonians 1:3.

Perfect and entire (te>leioi kaiklhroi). The two words express different shades of thought. Te>leioi, perfect, from te>lov, fulfillment or completion (perfect, from
perfectus, per factus, made throughout), denotes that which has reached its maturity or fulfilled the end contemplated. 'Olo>klhroi, from o[lov, entire, and klh~rov, 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 (Acts 3:16) says of the restored
cripple, "faith has given him this perfect soundness (oJloklhri>an). Compare the familiar phrase, an accomplished man. Note, also, James' repetition of the key-words
of his discourse, rejoice, joy, patience, perfect.

Wanting nothing (ejn mhdenimenoi). 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
oujdeni, as implying nothing which may be supposed; no possible thing.

5. 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.

Lack. Note the repetition.

Of God that giveth (tou~ dido>ntov Qeou~). 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."

Liberally (aJplw~v). 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 Romans 12:8 where a kindred noun is used: "He that giveth let him do it with simplicity (ejn
aJplo>thti) Compare, also, Proverbs 10:22. Men often complicate and mar their giving with reproach, or by an assumption of superiority.

6. Doubting (diakrino>menov). Compare Matthew 21:21. 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.

A wave (klu>dwni). Rev., surge. Only here and Luke 8:24; though the kindred verb occurs at Ephesians 4:14. 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 ku~ma, wave, is that klu>dwn describes the long ridges of
 Copyright
water       (c)are
      as they   2005-2009,
                   propelled inInfobase  Media
                                 horizontal linesCorp.
                                                 over the vast surface of the sea; while ku~ma denotes the pointed masses which toss themselves up Page    348
                                                                                                                                                   from these   / 632
                                                                                                                                                              under the
action of the wind. Hence the word klu>dwn 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
inclines toward the latter. This idea is brought out in the next sentence.

A wave (klu>dwni). Rev., surge. Only here and Luke 8:24; though the kindred verb occurs at Ephesians 4:14. 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 ku~ma, wave, is that klu>dwn describes the long ridges of
water as they are propelled in horizontal lines over the vast surface of the sea; while ku~ma denotes the pointed masses which toss themselves up from these under the
action of the wind. Hence the word klu>dwn 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.

Driven by the wind (ajnemizome>nw|). Only here in New Testament.

Tossed (rJipizome>nw|). Only here in New Testament. From rJipi>v, 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.

7. That man (ejkei~nov). Emphatic, and with a slightly contemptuous force.

Anything. i.e. which he asks for.

8. 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.

Double-minded (di>yucov). Peculiar to James, here and James 4:8. Not deceitful, but dubious and undecided.

Unstable (ajkata>statov). Only here in New Testament. The kindred ajkatastasi>a, confusion, is found James 3:16, and elsewhere.

9. But. Omitted in A.V. Introducing a contrast with the double-minded.

The brother of low degree (oJ ajdelfo). Lit., the brother, the lowly one. Not in the higher Christian sense of tapeino (see on Matthew 11:29), but, rather, poor and
afflicted, as contrasted with rich.

Rejoice (a]nqov). Not strong enough. It is, rather, boast. So Rev., glory. Compare Romans 5:3; Philippians 3:3.

In that he is exalted (ejn tw|~ u[yei aujtou~). Lit., in his exaltation. Rev., in his high estate.

10. In that he is made low (ejn th|~ tapeinw>sei aujtou~). A form of expression similar to the preceding. Lit., in his humiliation. Both the A.V. and Rev. preserve the
kinship between tapeino and tapeinw>sei, by the word low.

Flower (a]nqov). Only here, ver. 11, and 1 Peter 1:24.

11. For the sun is no sooner risen, etc. (ajne>teilen ga). By the use of the aorist tense James graphically throws his illustration into the narrative form: "For the sun arose
and withered," etc.

With a burning heat (tw|~ kau>swni). Rev., with the scorching wind. The article denotes something familiar; and the reference may be to the scorching east-wind (Job
1:19 Sept.; Ezekiel 17:10), which withers vegetation. Some of the best authorities, however, prefer the rendering of the A.V.

Falleth (ejxe>pesen). Aorist tense. Lit., fell off.

The grace of the fashion (eujpre>peia tou~ prosw>pou). Lit., the beauty of its face or appearance. Eujpre>peia only here in New Testament.

Fade away (maranqh>setai). See on 1 Peter 1:4.

Ways (porei>aiv). Rev., goings. Only here and Luke 13:22. His goings to and fro in acquiring riches.

12. Is tried (do>kimov geno>menov). Lit., having become approved. See on trial, 1 Peter 1:7. 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.

The crown (ste>fanon). See on 1 Peter 5:4.

Of life (th~v zwh~v). 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 dia>dhma, diadem.
In Psalms 20:3 (Sept.), ste>fanov is used of the royal crown. In Zechariah 6:11, 14 the reference seems to be to a priestly crown, forming part of the high priest's mitre.

13. Of God (ajpo). Lit., from God. Not by God, as the direct agent, but by agency proceeding from God. Compare Matthew 4:1 where the direct agency, "by the
spirit," "by the devil," is expressed by uJpo>.

Cannot be tempted (ajpei>rastov ejsti). 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. 'Apei>rastov only
here in New Testament.

Neither tempteth he (peira>zei de). The A.V. fails to render aujto: "He himself tempteth no man." So rev.

14. Drawn away (ejxelko>menov). 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."

Enticed (deleazo>menov). As a fish with bait. Also the present participle. See on 2 Peter 2:14.

15. The lust.(c)
 Copyright    Note the article,Infobase
                 2005-2009,     omitted in A.V. Corp.
                                         Media  The peculiar lust of his own.                                                                           Page 349 / 632
Hath conceived (sullabou~sa). Lit., having conceived.
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."

Enticed (deleazo>menov). As a fish with bait. Also the present participle. See on 2 Peter 2:14.

15. The lust. Note the article, omitted in A.V. The peculiar lust of his own.

Hath conceived (sullabou~sa). Lit., having conceived.

Bringeth forth (ti>ktei). Metaphor of the mother. Rev. beareth.

When it is finished (ajpotelesqei~sa). 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.

Bringeth forth (ajpoku>ei). A different verb from the preceding, bringeth forth. Rev. has rendered ti>ktei, 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:

"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."

The magnificent passage in Milton's "Paradise Lost," ii., 760-801, is elaborated from these verses of James.

17. The first words of this verse form a hexameter line, thus

Pa`sa do>|siv ajga|qh|pan dw~|rhma te>|leion

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, Acts 17:28; 1 Corinthians 15:33; Titus 1:12.

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. Do>siv occurs only here and Philippians 4:15; there in an active
sense; but here passive, as in Proverbs 21:14 (Sept.). Dw~rhma is found Romans 5:16. 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.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 350 / 632
And cometh down (katabai~non). A present participle, to be construed with a]nwqen 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 James 3:15.
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.

And cometh down (katabai~non). A present participle, to be construed with a]nwqen 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 James 3:15.

Father of lights (tou~ patrotwn). Lit., the lights, by which are meant the heavenly bodies. Compare Psalms 135:7 (Sept.); and Jeremiah 4:23 (Sept.). God is called "the
Father of the lights," as being their creator and maintainer. Compare Job 38:28; Psalms 8: 3; Amos 5:8.

Is no variableness (e]ni). Abbreviated from e]nesti is in. Stronger than the simple is, and denoting inherence or indwelling. Rev., can be.

Variableness (parallagh). 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," vii., 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 (oujdettein) - that would be monstrous."

Shadow of turning (troph~v ajposki>asma). 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.

18. Begat (ajpeku>hsen). Rev., brought forth. See on ver. 15, and compare 1 John 3:9; 1 Peter 1:23.

A kind of first fruits (ajparch>n tina). 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 Romans 8:23; 16:5; 1 Corinthians 15:20, 23; Revelation 14:4.

19. Wherefore. The A.V. follows the reading w[ste. But the correct reading is i]ste, ye know, and so Rev. Others render it as imperative, know ye, as calling attention
to what follows.

21. Filthiness (rJupari>an). Only here in New Testament, but James uses the kindred adjective (James 2:2), "vile raiment."'Ru>pov, filth, occurs in 1 Peter 3:21 - on
which see notes; and the verb rJupo>w, to be filthy, is found in Revelation 22:11.

Superfluity of naughtiness (perissei>an kaki>av). A translation which may be commended to the attention of indiscriminate panegyrists of the A.V. Perissei>a is an
unclassical word, and occurs in three other New-Testament passages - Romans 5:17; 2 Corinthians 8:2; 10:15. 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 1 Peter 2:1, 16 where it changes malice to wickedness. It is most]y 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.

With meekness (ejn prau`>thti). Lit., "in meekness;" opposed to malice.

Engrafted (e]mfuton). 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 Matthew 13:19"the word of the kingdom - sown in his heart." Grafted or graffed is
expressed by a peculiar word, employed by Paul only, ejgkentri>zw, from ke>ntron, a sharp point, thus emphasizing the fact of the incision required in grafting. See
Romans 11:17, 19, 23, 24.

Which is able to save (tomenon sw~sai). Compare Romans 1:16"the power of God unto salvation."

22. Hearers (ajkroatai). Used by James only.

Deceiving (paralogizo>menoi). From para>, beside, contrary to, and logi>zomai, 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.

23. Beholding (katanoou~nti). With the notion of attentively considering (kata>, down into, or through; compare eijv, into, ver. 25). Compare Luke 12:24, 27;
Hebrews 3:1. 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.

His natural face (toswpon th~v gene>sewv). Lit., the countenance of his birth; the face he was born with.

In a glass (ejn ejso>ptrw|). Better, Rev., a mirror; a metallic mirror. The word occurs only here and 1 Corinthians 13:12.

24. He beholdeth (kateno>hsen). The aorist tense, throwing the sentence into a lively, narrative form: he beheld himself and forgot. Compare ver. 11.

25. Whoso looketh (oJ paraku>yav). Rev., more strictly, he that looketh. See on 1 Peter 1:12. The verb is used of one who stoops sideways (para>) 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 (eijv). Denoting the penetration of the look into the very essence of the law.

The perfect law of liberty (no>mon te>leion toav). Lit., the perfect law, the law of liberty. So Rev. The law of liberty is added as defining the perfect law.

Continueth therein. Better, Rev., so continueth; i.e. continues looking.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 351 / 632
Forgetful hearer (ajkroath). 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.
The perfect law of liberty (no>mon te>leion toav). Lit., the perfect law, the law of liberty. So Rev. The law of liberty is added as defining the perfect law.

Continueth therein. Better, Rev., so continueth; i.e. continues looking.

Forgetful hearer (ajkroath). 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.

Doer of the work. Lit., of work, as the noun has no article. Rev., a doer that worketh.

In his deed (ejn th|~ poih>sei aujtou~). 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).

26. Seem to be (dokei~). 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."

Religious (qrh~skov). Only here in New Testament, and nowhere in classical Greek. The kindred noun qrhskei>a, religion, occurs Acts 26:5; Colossians 2:18; James
1:26, 27; 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. Qre>omai, 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.

Bridleth (calinagwgw~n). Used by James only. See James 3:2. 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."

27. Undefiled (ajmi>antov). See on 1 Peter 1:4. The two adjectives, pure and undefiled, present the positive and negative sides of purity.

To visit (ejpiske>ptesqai). See on Matthew 25:36. 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," ii., 98).

To keep (phrei~n). See on 1 Peter 1:4.

Unspotted (a]spilon). See on 1 Peter 1:19.

CHAPTER 2

1. Have (e]cete). 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.

With respect of persons (ejn proswpolhmyi>aiv). From pro>swpon, the countenance, and lamba>nw, to receive. To receive the countenance is a Hebrew phrase.
Thus Leviticus 19:15 (Sept.): Ouj lh>yh| proswpon ptwcou~: Thou shalt not respect the person (receive the countenance) of the poor. Compare Luke 20:21; Romans
2:11; and Jude 1:16.

The Lord of glory. Compare 1 Corinthians 2:8; Acts 7:2; Ephesians 1:17.

2. Assembly (sunagwgh). The word synagogue is a transcript of this. From su>n, together, and a]gw, 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 Acts 13:43 it is
rendered congregation by the A.V., though Rev. gives synagogue; and in Revelation 2:9; 3:9, 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 ejkklhsi>a, 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 Acts 6:9 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
Hebrews 10:25"the assembling together (ejpisunagwgh) of yourselves."

With a gold ring (crusodaktu>liov). 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 Isaiah 22:24; Haggai 2:23. 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 sfragidonucargokomh~tai, 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.

Goodly apparel (ejsqh~ti lampra|~). Lit., bright or shining clothes. Rev., fine clothing.

Vile (rJupara|~). Compare James 1:21; and see on 1 Peter 3:21.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 352 / 632
3. Ye have respect (ejpible>yhte). Lit., ye look upon, with the idea of respectful consideration; ye regard. Compare Luke 1:48; 9:38.

In a good place (kalw~v). Lit., honorably; in a seat of honor.
Goodly apparel (ejsqh~ti lampra|~). Lit., bright or shining clothes. Rev., fine clothing.

Vile (rJupara|~). Compare James 1:21; and see on 1 Peter 3:21.

3. Ye have respect (ejpible>yhte). Lit., ye look upon, with the idea of respectful consideration; ye regard. Compare Luke 1:48; 9:38.

In a good place (kalw~v). Lit., honorably; in a seat of honor.

Under. Not literally underneath, but down on the ground beside. Compare Matthew 23:6 on the fondness of the Jews for the chief places in the synagogue.

4. Are ye not partial in yourselves? (ouj diekri>qhte ejn eJautoi~v). Wrong. The constant sense of the verb in the New Testament is doubt, except Acts 11:2; Jude 1:9
where it means dispute. Compare James 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?

Judges of evil thoughts (kritiai). Better, as Rev., "judges with evil thoughts." The form of expression is the same as in Luke 18:6krithav, the judge of injustice, i.e., the
unjust judge. So James 1:25 a hearer of forgetfulness. The word thoughts is, rather, reasonings. See on deceiving yourselves (James 1:22). Compare Luke 5:21. Their
evil processes of thought lead to these unjust discriminations.

5. Hearken, my beloved brethren. Alford cites this phrase as one of the very few links which connect this epistle with the speech of James in Acts 15:13.

The poor of this world (tousmou). But the correct reading is tw|~ ko>smw|, to the world; and the expression is to be explained in the same way as ajstei~ov tw|~
Qew|~, fair unto God, Acts 7:20 and dunata, mighty through (Rev., before) God, 2 Corinthians 10:4. So Rev., poor as to the world, in the world's esteem. Poor, see
on Matthew 5:3.

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).

6. Despised (hjtima>sate). 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.

Oppress (katadunasteu`>ousin). Only here and Acts 10:38. The preposition kata>, against, implies a power exercised for harm. Compare being lords over, 1 Peter 5:3
and exercise dominion, Matthew 20:25 both compounded with this preposition.

Draw (e[lkousin). 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;" Acts 8:3 of Saul haling or hauling men and women to prison; and Luke 12:58.

Judgment-seats (krith>ria). Only here and 1 Corinthians 6:24.

7. They (aujtoi). Emphatic. "Is it not they who blaspheme?"

Worthy (kalo). Rev., better, because stronger, honorable. By this epithet the disgracefulness of the blasphemy is emphasized.

By the which ye are called (to' uJma~v). Lit., which is called upon you; the name of Christ, invoked in baptism. The phrase is an Old-Testament one. See Deuteronomy
28:10 where the Septuagint reads that the name of the Lord has been called upon thee. Also, 2 Chronicles 7:14; Isaiah 4:1. Compare Acts 15:17.

8. Fulfill the royal law (no>mon telei~te basiliko). The phrase occurs only here and Romans 2:27. Telei~n, fulfill, is stronger than the more common word threi~n,
observe or keep, which appears in ver. 10. Compare, also, Matthew 19:17; 23:3; John 14:15 etc. James here speaks of a single commandment, the proper word for
which is ejntolh>, while no>mov is the body of commandments. It is appropriate here, however, since this special commandment sums up the entire law. See Romans
13:10; Galatians 5:14. 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. xliv.).

9. Ye have respect to persons (proswpolhmptei~te). Only here in New Testament. See on ver. 1.

Ye commit sin (aJmarti>an ejrga>zesqe). Lit., "work sin." Compare Matthew 7:23; Acts 10:35; Hebrews 11:33. The phrase is rather stronger than the more common
aJmarti>an poiei~n, to do sin, John 8:34; James 5:15; 1 Peter 2:29. The position of sin is emphatic: "it is sin that ye are working."

And are convinced (ejlegco>menoi). 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 8: 46. Compare John 3:20; 8:9; 1 Corinthians 14:24, 25.

10. Keep (thrh>sh|). See on ver. 8.

Offend (ptai>sh|). Lit., as Rev., stumble.

He is guilty (ge>gonen e]nocov). Lit., he is become guilty. &Enocov, guilty, is, strictly, holden; within the condemning power of. Compare Matthew 26:66; Mark 3:29;
1 Corinthians 11:27. Huther cites a Talmudic parallel: "But if he perform all, but omit one, he is guilty of every single one."

11. A transgressor (paraba>thv). From para>, beyond, and bai>nw, to go. A transgressor, therefore, is one who goes beyond the line. So, also, trespass, which is
 Copyright
trespass,    (c) the
          from    2005-2009,   Infobase
                     Latin trans, across, Media Corp.a step. A similar word occurs in Homer, uJperbasi>a, a transgression or trespass, from uJpe>r,Page
                                          and passus,                                                                                              over, and
                                                                                                                                                          353bai>nw,
                                                                                                                                                                / 632to
go.

12. So. With reference to what follows, speak and do.
1 Corinthians 11:27. Huther cites a Talmudic parallel: "But if he perform all, but omit one, he is guilty of every single one."

11. A transgressor (paraba>thv). From para>, beyond, and bai>nw, 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, uJperbasi>a, a transgression or trespass, from uJpe>r, over, and bai>nw, to
go.

12. So. With reference to what follows, speak and do.

13. He shall have judgment without mercy that hath shewed no mercy (hJ gasiv ajni>lewv tw|~ mh> poih>santi e]leov). 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.

Rejoiceth (katakauca~tai). The simple verb kauca>omai 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).

14. What doth it profit? (ti> to). Lit., what is the profit? &Ofelov, profit, only here, ver. 16, and 1 Corinthians 15:32.

15. Be (uJpa>rcwsin). The distinction between this word and the simple ei+nai, to be, is very subtle. The verb uJpa>rcw originally means to make a beginning; hence,
to begin or to come into being; and, though used substantially as a synonym of ei+nai, 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." Ei+nai, on the other hand, would simply state the present fact of destitution. See on 2 Peter 1:8.

Destitute (leipo>menoi). Lit., left behind; and hence lacking, as Rev. Compare James 1:4, 5. This usage of the word occurs in James only.

Daily (ejfhme>rou). Only here in New Testament.

16. Depart in peace (uJpa>gete ejn eijrh>nh|). Compare u[page or paoreu>ou eijv eijrhnh>n, go into peace, Mark 5:34; Luke 7:50.

Be filled (corta>zesqe). See on Matthew 5:6.

Those things which are needful (tadeia). Only here in New Testament.

17. Being alone (kaq' eJauth>n). Wrong. Rev., correctly, in itself. The phrase belongs to dead. It is dead, not merely in reference to something else, but absolutely.

18. Without (cwri). Rev., more literally, apart from.

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.

19. Tremble (fri>ssousin). 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.

20. Vain (kene>). Lit., empty, without spiritual life.

Dead (nekra>). But the best texts read ajrgh>, idle; as of money which yields no interest, or of land lying fallow.

21. When he had offered (ajnene>gkav). Incorrect. For the participle states the ground of his justification. By works gives the general ground; offered, etc., the specific
work. Compare Genesis 22:16, 17. Rev., correctly, in that he offered. The word ajnene>gkav 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 1 Peter 2:5.

22. Wrought with his works (sunh>rgei toi~v e]rgoiv). There is a play on the words in the Greek: worked with his works.

23. Was fulfilled (ejplhrw>qh). 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 1 Kings 2:27; 2 Chronicles 36:22 (Sept.).

Imputed (ejlogi>sqh). Lit., as Rev., reckoned.

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 2 Chronicles 20:7 (Sept.), thy friend tw|~ hjgaphme>nw|, thy beloved. In Isaiah 41:8 (Sept.), my friend is o{n hjga>phsa whom I loved. "The friend of
God" is still the favorite title of Abraham among the Jews and Mohammedans.

25. Rahab. Also referred to in Hebrews 11:31 among the examples of faith. Dante places her in the third heaven:

"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.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 354 / 632
First of Christ's Triumph was she taken up.
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."

Paradise, ix., 112-125.

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.

Sent them out (ejkbalou~sa). Better, thrust them forth, implying haste and fear. Compare Mark 1:12; Luke 4:29; Acts 16:37.

Another way. Than that by which they entered. Through the window. See Joshua 2:15.

26. Works (tw~n e]rgwn). Note the article: the works belonging or corresponding to faith; its works.

CHAPTER 3

1. Masters (dida>skaloi). Literally, and better, teachers, with a reference to the exhortation to be slow to speak (James 1:19). Compare 1 Corinthians 14:26-34.
James 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.

2. Offend (ptai>omen). Lit., stumble, as Rev. Compare James 2:10.

To bridle. See on James 1:26.

3. Behold. Following the old reading, i]de. All the best texts read eij de, now if. So Rev.

Bits (calinou). Only here and Revelation 14:20. 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.

Horses. The position in the sentence is emphatic.

We turn about (meta>gomen). Used by James only.

4. 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."

So great. As the ship which conveyed Paul to Malta, which contained two hundred and seventy-six persons (Acts 27:37).

Fierce (sklhrw~n). More literally, and better, as Rev., rough. The word primarily means hard, harsh.

Helm (phdali>ou). 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 Acts 27:40.

The governor listeth (hJ oJrmhnontov bou>letai). Lit., the impulse or desire of the steersman wisheth. 'Ormh, impulse, only here and Acts 14:5 of an assault, onset.

The governor (tou~ eujqu>nontov). Rev., steersman. Lit., of him who is guiding. Only here and John 1:23. From 'Ormh, straight.

5. Boasteth great things (megalaucei~). The best texts separate the compound, and read mega>la aujcei~, of course with the same meaning. Aujcei~, boasteth, only
here in New Testament.

How great a matter a little fire kindleth (hJli>kon pu~r hJli>khn u[lhn ajna>ptei). The word u[lh (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 nou~v, 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:

"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, xi., 156.
 Copyright    (c) 2005-2009, Infobase Media Corp.                                                                                                    Page 355 / 632
Hence, Rev., rightly, "Behold how much wood or how great a forest is kindled by how small a fire.
Drives it along in eddies, while the trunks

Fall with the boughs amid devouring flames."

Iliad, xi., 156.

Hence, Rev., rightly, "Behold how much wood or how great a forest is kindled by how small a fire.

This, too, is the rendering of the Vulgate: quam magnum silvam.

6. World of iniquity (ko>smov th~v ajdiki>av). Ko>smov, 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 Proverbs 17:6
(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 (kaqi>statai). 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.

Defileth (spilou~sa). Lit., defiling. Only here and Jude 1:23. See on 2 Peter 2:13.

Setteth on fire (flogi>zousa). Lit., setting on fire. Only in this verse in New Testament.

The course of nature (trocosewv). A very obscure passage. Troco>v (only here in New Testament), from tre>cw, 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. Gene>sewv 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 Matthew 1:1"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 Matthew 1:18 according to the best texts, also meaning birth. In James 1:23 as we have seen, pro>swpon th~v gene>sewv is the face of
his birth. We may then safely translate troco>v by wheel; and as birth is the meaning of ge>nesiv 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."

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.

7. Kind (fu>siv). Wrong. James 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.

Beasts (qhri>wn). Quadrupeds. Not beasts generally, nor wild beasts only. In Acts 28:4, 5 the word is used of the viper which fastened on Paul's hand. In Peter's
vision (Acts 10:12; 11:6) there is a different classification from the one here; quadrupeds being denoted by a specific term, tetra>poda, four-footed creatures. There
qhri>a includes fishes, which in this passage are classed as ejnali>wn, things in the sea.

By mankind (th|~ fu>sei th|~ ajnqrwpi>nh|). Rather, by the nature of man, fu>siv, 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:

"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."

8. No man (oujdeipwn). A strong expression. Lit., no one of men.

Unruly (ajkata>sceton). Lit., not to be held back. The proper reading, however, is ajkata>staton, unsettled. See on kaqi>statai, hath its place, ver. 6. Rev., correctly,
restless.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 356 / 632
Deadly (qanathfo>rou). Lit., death-bearing, or bringing. Only here in New Testament.

Poison (ijou~). Rendered rust at James 5:3; and found only in these two passages and in Romans 3:13 in the citation of Psalms 140:3.
8. No man (oujdeipwn). A strong expression. Lit., no one of men.

Unruly (ajkata>sceton). Lit., not to be held back. The proper reading, however, is ajkata>staton, unsettled. See on kaqi>statai, hath its place, ver. 6. Rev., correctly,
restless.

Deadly (qanathfo>rou). Lit., death-bearing, or bringing. Only here in New Testament.

Poison (ijou~). Rendered rust at James 5:3; and found only in these two passages and in Romans 3:13 in the citation of Psalms 140:3.

9. God, even the Father (tora). The proper reading, is torion, 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 James 1:27.

Which. Not who, which would designate personally certain men; whereas James designates them generically.

11. Doth a fountain, etc. The interrogative particle, mh>ti, 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 (Deuteronomy 8:7, 11:11). "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 (bru>ei). 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
(bru>wn) of bay, olive, and vine." Hence, to burst forth or gush. Though generally intransitive, it is used transitively here.

Place (ojph~v). Rather, opening or hole in the earth or rock. Rev., opening. Compare caves, Hebrews 11:38. 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 (Exodus 15:23), and the unwholesome spring at Jericho (2 Kings 2:19-21.

12. 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, ou]te aJluko.
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. 'Aluko, salt, occurs only here in the New Testament.

13. Wise and endued with knowledge (sofo>v kaimwn). 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 sofo>v, 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 Genesis 25:27; 1 Samuel 16:16).

In the New Testament sofo>v is used - 1. In the original classical sense, skilled in handicraft (1 Corinthians 3:10). 2. Accomplished in letters, learned (Romans 1:14,
22; 1 Corinthians 1:19, 26; 3:18). So of the Jewish theologians and doctors (Matthew 11:25), and of Christian teachers (Matthew 23:34). 3. In a practical sense, of
the practice of the law of piety and honesty; so Ephesians 5:15 where it is joined with walking circumspectly, and 1 Corinthians 6:5 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, Romans 16:27; 1 Timothy 1:17; Jude 1:25; 1 Corinthians 1:25. In this passage the word appears to be used in the sense of 3: practical wisdom in pious
living.

'Episth>mwn occurs only here in the New Testament. In classical Greek it is often used like sofo>v, 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 doxasth>v, a mere conjecturer. In this passage sofo>v would seem to be the broader, more
general, and perhaps more dignified term of the two, as denoting the habit or quality, while ejpisth>mwn 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.

Conversation (ajnastrofh~v). See on 1 Peter 1:15.

Meekness of wisdom. On meekness, see on Matthew 5:5. The meekness which is the proper attribute of wisdom.

"Knowledge is proud that she has learned so much,

Wisdom is humble that she knows no more."

14. Envying (zh~lon). The word is used in the New Testament both in a bad and a good sense. For the latter, see John 2:17; Romans 10:2; 2 Corinthians 9:2. 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 Acts 5:17; Romans 13:13; Galatians
5:20 and here, where the bad sense is defined and emphasized by the epithet bitter. It is often joined with e]riv, strife, as here with ejri>qeia, intriguing or faction. The
rendering envying, as A.V., more properly belongs to fqo>nov, 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.

Strife (ejriqei>an). A wrong rendering, founded on the mistaken derivation from e]riv, strife. It is derived from e]riqov, a hired servant, and means, primarily, labor for
hire. Compare Tobit 2:11: My wife did take women's work to do (hjriqeu>eto). 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 Romans 2:8: them that are contentious (ejx ejriqei>av), lit., of faction. Rev., factious. Also, 2
Corinthians 12:20. Rev., here, rightly, faction.

15. Wisdom (sofi>a). See on sofo>v, ver. 13.

From above. Compare James 1:17.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 357 / 632
Sensual (yucikh>). See on Jude 1:19.

Devilish (daimoniw>dhv). Or demoniacal, according to the proper rendering of dai>mwn (see on Matthew 4:1). Only here in New Testament. Devilish, "such," says
15. Wisdom (sofi>a). See on sofo>v, ver. 13.

From above. Compare James 1:17.

Sensual (yucikh>). See on Jude 1:19.

Devilish (daimoniw>dhv). Or demoniacal, according to the proper rendering of dai>mwn (see on Matthew 4:1). Only here in New Testament. Devilish, "such," says
Bengel, "as even devils have." Compare James 2:19.

16. Confusion (ajkatastasi>a). See on restless, ver. 8.

Evil (fau~lon). 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 John
3:20; 5:29; Titus 2:8. Rev., vile, which, according to its etymology, Lat., vilis, follows the same process of development from cheap, or paltry, to bad.

17. 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 (ejpieikh>v). See on 1 Peter 2:18.

Easy to be intreated (eujpeiqh>v). Only here in New Testament.

Without partiality (ajdia>kritov). Only here in New Testament and very rare in classical Greek. Rev., without variance or doubting. See on James 1:6.

CHAPTER 4

1. Lusts (hJdonw~n). Lit., pleasures, as Rev. Properly, sensual pleasures. The sinful pleasures are the outgrowths of the lusts, ver. 2.

That war (strateuome>nwn). 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 1 Peter 2:11; Romans 7:23.

2. Ye lust. See on desire, 1 Peter 1:12; Mark 4:19.

Desire to have (zhlou~te). Rev., covet, and are jealous, in margin. See on James 3:14.

3. Ye ask (aijtei~te). See on hjrw>twn, besought, Matthew 15:23.

Amiss (kakw~v). Lit., evilly: with evil intent, as explained by the following sentence.

Consume it upon (dapanhsh>te ejn). 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.

4. Ye adulterers (moicoi) All the best texts omit.

Adulteresses (moicali>dev). 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
Jeremiah 3; Hosea 2, 3, 4; Isaiah 54:5; 62:4, 5. Also, Matthew 12:39; 2 Corinthians 11:2; Revelation 19:7; 21:9.

Will be (boulhqh|~ ei+nai). More correctly, as Rev., would be. Lit., may have been minded to be.

Is the enemy (kaqi>statai). Thereby constitutes himself. Rev., maketh himself. See on James 3:6.

5. Do ye think (dokei~te). See on James 1:26.

The scripture (hJ grafh). See on Mark 12:10. Properly, a passage of scripture.

In vain (kenw~v). Only here in New Testament.

6. Resisteth. See on 1 Peter 5:5.

Proud. See on Mark 7:22.

Humble. See on Matthew 7:29.

7. Submit yourselves (uJpota>ghte). 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.

8. Purify (aJgni>sate). One of the three instances in the New Testament in which the word is not used of ceremonial purification. The others are 1 Peter 1:22; 1 John
3:3.

Double minded (di>yucoi). Compare James 1:8.

9. Be afflicted (talaipw>rhsate). Only here in New Testament. The kindred noun talaipwri>a, misery, occurs James 5:1.

Mourn (penqh>sate). Used of grief that is manifested. So mostly in New Testament, and very commonly joined, as here, with weep. So Mark 16:10; Luke 6:25 etc. In
the next sentence occurs the kindred noun pe>nqov mourning, into which laughter, also something manifest, is to be changed.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 358 / 632
Heaviness (kath>feian). Properly, a casting down of the eyes. Compare Luke 18:13. Only here in New Testament.
9. Be afflicted (talaipw>rhsate). Only here in New Testament. The kindred noun talaipwri>a, misery, occurs James 5:1.

Mourn (penqh>sate). Used of grief that is manifested. So mostly in New Testament, and very commonly joined, as here, with weep. So Mark 16:10; Luke 6:25 etc. In
the next sentence occurs the kindred noun pe>nqov mourning, into which laughter, also something manifest, is to be changed.

Heaviness (kath>feian). Properly, a casting down of the eyes. Compare Luke 18:13. Only here in New Testament.

12. There is one lawgiver (ei+v ejstithv). The A.V. fails to note the emphatic position of one. Better, Rev., one only is the lawgiver. Nomoqe>thv, lawgiver, only here in
New Testament.

But who art thou? (suv ei+). According to the Greek order: but thou, who art tho?

13. Go to now (a]ge nu~n). Go to is an obsolete phrase, though retained in Rev. It is a formula for calling attention: come now.

Such a city (th>nde thlin). More accurately, as Rev., this city.

Continue there a year (toih>somen ejkei~ ejniauto). Lit., we will make a year. See, for the same form of expression, Acts 15:33; 18:23; 2 Corinthians 11:25. Better, as
Rev., spend a year there. (Compare the A.V., Acts 18:23 rightly retained by Rev.) The word poih>somen implies more than mere continuance; rather, a doing
something with the year.

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 (ejmporeuso>meqa). Rev., more concisely, trade. Only here and 2 Peter 2:3.

14. Whereas ye know not (oi[tinev oujk ejpi>stasqe). The pronoun marking a class, as being of those who know not.

What shall be on the morrow (to). 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.

What is your life? (poi>a). Lit., of what kind or nature.

It is even a vapor (ajtmir ejstin). But all the best texts read ejste, ye are. So Rev., which, however, retains the question, what is your life?

Appeareth - vanisheth. Both participles, appearing, vanishing.

And then (e]peita kai). The kai placed after the adverb then is not copulative, but expresses that the vapor vanishes even as it appeared.

15. For that ye ought to say (ajntigein uJma~v). 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.

16. Ye rejoice (kauca~sqe). Rev., glory. See on James 2:13.

Boastings (ajlazonei>aiv). Only here and 1 John 2:16. The kindred word ajlazw>n a boaster, is derived from a]lh, 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 ajlazonei>a, 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.

CHAPTER 5

1. Go to. See on James 4:13.

Weep and howl (klau>sate ojlolu>zontev). 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.

Miseries (talaipwri>aiv). Only here and Romans 3:16. See on be afflicted, James 4:9.

That shall come upon (ejpercome>naiv). Present participle. More correctly, as Rev., that are coming.

2. Are corrupted (se>shpen). Only here in New Testament.

Are moth-eaten (shto>brwta ge>gonen). Lit., have become moth-eaten. Only here in New Testament, but compare skwlhko>brwtov, eaten of worms, Acts 12:23;
and see Matthew 6:19, 20.

3. Is cankered (kati>wtai). Only here in New Testament, from ijo>v, rust, as in the following sentence. Also poison, as James 3:8. The preposition kata> indicates
thoroughness, completely rusted.

Flesh (tarkav). The noun is plural: the fleshy parts of the body. So Sept. (2 Kings 9:36): "the flesh (tarkav) of Jezebel. So Revelation 19:18.

4. Reaped down (ajmhsa>ntwn). 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.

Fields (cw>rav). The more general word, place, for ajgro>v, the ordinary word for a field; though the usage is warranted by classical Greek, and occurs Luke 12:16;
John 4:35 the only two instances besides this in the New Testament. It implies a larger tract than ajgro>v, as is evident in all the New Testament passages cited. In two
cases it refers to a rich man's estates; and in John 4:35 the Lord directs the attention of the disciples to a broad area or series of fields.

Crieth (kra>zei). An inarticulate cry. Compare Genesis 4:10.

Lord of Sabaoth.
Copyright        Lord of hosts.
           (c) 2005-2009,       The only
                           Infobase      instance
                                     Media   Corp.in which the phrase is used by a New Testament writer. Romans 9:29 is quoted from Isaiah 1:9.Page 359 / 632

5. Ye have lived in pleasure (ejtrufh>sate). Only here in New Testament. See on 2 Peter 2:13 on the kindred noun trufh>, riot or revel. Rev., ye have lived delicately.
cases it refers to a rich man's estates; and in John 4:35 the Lord directs the attention of the disciples to a broad area or series of fields.

Crieth (kra>zei). An inarticulate cry. Compare Genesis 4:10.

Lord of Sabaoth. Lord of hosts. The only instance in which the phrase is used by a New Testament writer. Romans 9:29 is quoted from Isaiah 1:9.

5. Ye have lived in pleasure (ejtrufh>sate). Only here in New Testament. See on 2 Peter 2:13 on the kindred noun trufh>, riot or revel. Rev., ye have lived delicately.

Been wanton (ejspatalh>sate). Only here and 1 Timothy 5:6. 'Etrufh>sate denotes dainty living: this word, luxurious or prodigal living. Rev., taken your pleasure, is
colorless, and is no improvement on the A.V.

As in a day of slaughter (wJv ejn hJme>ra| sfagh~v). 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, Jeremiah 12:3; 25:34 (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.

7. Be patient (makroqumh>sate). From makro>v, long, and qumo>v, soul or spirit but with the sense of strong passion, stronger even than ojrgh>, anger, as is
maintained by Schmidt ("Synonymik"), who describes qumo>v as a tumultuous welling of the whole spirit; a mighty emotion which seizes and moves the whole inner
man. Hence the restraint implied in,akroqumi>a 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 ajndrikw~v, in a manly way, and contrasts it with ajna>ndrwv, unmanly, cowardly. roqumi>a is exercised
toward persons; uJpomonh>, toward things. The former is ascribed to God as an attribute (Luke 18:7; 1 Peter 3:20; 2 Peter 3:9, 15), the latter never; for the God of
patience (Romans 15:5) 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.

Therefore. Since things are so. Referring to the condition of things described in the previous passage.

Brethren. In contrast with the rich just addressed.

Waiteth (ejkde>cetai). With expectation. Compare Matthew 13:30; Mark 4:27.

The early and latter rain (uJetoimoa kai). Both adjectives only here in New Testament. 'Ueto, 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 (Luke 12:54), 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 (Proverbs 25:23). The latter rains, which are much lighter, fall in March and April. Rain in harvest was regarded as a miracle (1
Samuel 12:16-18. See Introduction, on James' local allusions.

9. Grudge not (mhzete). Better, as Rev., murmur not. The verb means to sigh or groan.

Standeth before the doors. In the act of entering.

10. Example (uJpo>deigma). See on 2 Peter 2:6.

Of suffering affliction (kakopaqei>av). Only here in New Testament. The word does not mean the endurance of affliction, but affliction itself. Hence, Rev., rightly,
suffering.

The prophets. Compare Matthew 5:12.

11. Endure (uJpome>nontav). Present participle. But the later texts read uJpomei>nantav, 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 (tolov kuri>ou). A peculiar expression. The happy conclusion to which God brought Job's trials.

Very pitiful and of tender mercy (polusplagcno>v kairmwn). The former adjective only here in New Testament; the latter here and Luke 6:36. Rev., full of pity and
merciful. Polusplagcno>v, is from polu>v much, and spla>gcna the nobler entrails, used like our heart, as the seat of the emotions. Hence the term bowels in the A.V.
(Philippians 1:8; Colossians 3:12 etc.). Compare eu]splagcnoi, tender-hearted, Ephesians 4:32. The distinction between this and oijkti>rmwn, 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.

12. Any other oath. See the common formulas of swearing, Matthew 5:35, 36.

13. Is afflicted (kakopaqei~). See on the kindred word kakopa>qeia, suffering, ver. 10. Only here and 2 Timothy 2:3, 9; 4:5.

Let him sing psalms (yalle>tw). 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 1 Corinthians 14:15; Romans 15:9.

15. The sick (tomnonta). Rev. gives, better, the participial force, him that is sick. The word originally means to work. Hence, "him that is laboring under disease."

And if he have committed sins (ka}n aJmarti>av h|+ pepoihkw>v). 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.

They shall be forgiven (ajfeqh>setai). 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
 Copyright  (c)Testament
                2005-2009,word  for forgiving.
                             Infobase   Media Forgiveness
                                               Corp.        (a]fesiv) is a putting or sending away of sins, with a consequent discharge of the sinner; thus
                                                                                                                                                        Pagediffering
                                                                                                                                                                 360from
                                                                                                                                                                      / 632
pa>resiv (Romans 3:25), which a passing by of sin, a pretermission as distinguished from a remission. See, farther, on Romans 3:25.

16. Confess (ejxomologei~sqe). The preposition ejx, forth out, implies full, frank, open confession, and so in every case of its use in the New Testament. See on
committed, and under the moral or physical consequences of transgression.

They shall be forgiven (ajfeqh>setai). 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 (a]fesiv) is a putting or sending away of sins, with a consequent discharge of the sinner; thus differing from
pa>resiv (Romans 3:25), which a passing by of sin, a pretermission as distinguished from a remission. See, farther, on Romans 3:25.

16. Confess (ejxomologei~sqe). The preposition ejx, forth out, implies full, frank, open confession, and so in every case of its use in the New Testament. See on
Matthew 3:6.

Faults (paraptw>mata). See on Matthew 6:14.

The effectual, fervent prayer of a righteous man availeth much (poluei de>hsiv dikai>ou ejnergoume>nh). Lit., much availeth (ijscu>ei, 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.

17. A man (a]nqrwpov). The generic word; human like ourselves, this thought being emphasized by the succeeding epithet of like passions. See the same expression,
Acts 14:15.

Of like passions (oJmoiopaqh). Only here and Acts 14:15. 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.

He prayed fervently (proseuch|~ proshu>xato). Lit., he prayed with prayer. See a similar mode of expression, Genesis 2:17 (Sept.), ye shall surely die (qana>tw|
ajpoqanei~sqe); lit., ye shall die with death. Compare Luke 22:15; John 3:29; Acts 4:17. The addition of the cognate noun gives intenseness to the verb.

Hide - sins. A familiar Hebrew phrase. See Psalms 32:1; 85:2; Proverbs 10:12.

LIST OF GREEK WORDS USED BY JAMES ONLY

a]ge, go to, James 4:13; 5:1

ajdia>kritov, without doubting, James 3:17

ajkata>statov, unstable, James 1:18; 3:8

aJluko>v, salt, James 3:12

ajma>w, reap down, James 5:4

ajne>leov, unmerciful, James 2:13

ajnemi>zw, to drive with the wind, James 1:6

ajpei>rastov, that cannot be tempted, or unversed, James 1:13

aJplw~v, liberally, simply, James 1:5

ajpokue>w, bring forth, beget, James 1:15, 18

ajposki>asma, shadow, James 1:17

aujce>w, to boast, James 3;5

ajfustere>w, to keep back by fraud, James 5:4

boh>, cry, James 5:4

bru>w, to send forth, James 3:11

ge>lwv, laughter, James 4:9

di>yucov, double-minded, James 1;8; 4:8

ei]kw, to be like, James 1:6, 23

e]mfutov, implanted, James 1:21

ejna>liov, in the sea, James 3:7

ejxe>lkw, to draw away, James 1:14

ejpilhsmonh>, forgetfulness, James 1:25

ejpisth>mwn, knowing, James 3:13

ejpith>deiov, needful, James 2:16

oJ eujqu>nwn, steersman, James 3:4
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 361 / 632
eujpeiqh>v, easy to be intreated, James 3:17
ejpith>deiov, needful, James 2:16

oJ eujqu>nwn, steersman, James 3:4

eujpeiqh>v, easy to be intreated, James 3:17

eujpre>peia, grace, James 1:11

ejfh>merov, daily, James 2:15

qanathfo>rov, deadly, James 3:8

qrh~skov, religious, James 1:26

ijo>v, poison, rust, James 3:8; 5:3

kakopa>qeia, suffering, James 5:10

kath>feia, heaviness, James 4:9

kateo>w, to canker, James 5::3

katoiki>zw, to cause to dwell, James 4:5

kenw~v, in vain, James 4:5

marai>nw, to fade, James 1:11

meta>gw, to turn about, James 3:3, 4.

nomoqe>thv, lawgiver, James 4:12

ojlolu>zw, to howl, James 5:1

o]yimov, latter, James 5:7

parallagh>, variation, James 1:17

pikro>v, bitter, James 3:11, 14

poi>hsiv, doing, James 1:25

polu>splagcnov, full of pity, James 5:11

proswpolhmpte>w, to have respect to persons, James 2:9

prw>i`mov, early, James 5:7

rJipi>zw, toss, James 1:6

rJupari>a, filthiness, James 1:21

sh>pw, to corrupt, James 5:2

shto>brwtov, moth-eaten, James 5:2

talaipwre>w, to be afflicted, James 4:9

tacu>v, swift, James 1:19

troph>, turning, James 1:17

troco>v, wheel, James 3:6

prufa>w, to live daintily, James 5:5

u[lh, wood, forest, James 3:5

fili>a, friendship, James 4:4

flogi>zw, to set on fire, James 3:6

fri>ssw, to shudder, James 2:19

calinagwge>w, to bridle, James 1:26; 3:2

cph>, ought,(c)
 Copyright    James 3:10 Infobase Media Corp.
                2005-2009,                               Page 362 / 632
crusodaktu>liov, adorned with gold rings, James 2:2
fri>ssw, to shudder, James 2:19

calinagwge>w, to bridle, James 1:26; 3:2

cph>, ought, James 3:10

crusodaktu>liov, adorned with gold rings, James 2:2

ADDITIONAL NOTE
After the sheets of the three Gospels and the Acts had been printed, a careful revision of the lists of words peculiar to individual vriters, and further examination of the
various readings, revealed a nunuber of omissions and errors. The lists are corrected in the following additional tables.

I take this opportunity of expressing my great indebtedness to the careful and exhaustive lists in Dr. Joseph H. Thayer's admirable lexicon, recently published. I only
wish that I could have had the benefit of it in the preparation of the entire volume.

MATTHEW

STRIKE OUT

13:48, from ajggei~on: ajqniko>v, eujdi>a, qrh~nov, kh~tov, mei~zon, mu~lwn, nossia>, purjrJa>zw.

CHANGE

tufo>w to tu>fw.

ADD

a]ggov, vessel, Matthew 13:48

ajmfi>blhstron, casting-net, Matthew 4:18

ejgkru>ptw, to hide in, Matthew 13:33

eijde>a, aspect, Matthew 28:3

ejnqume>omai, think, Matthew 1:20; 9:4

Qee> (vocative), O God, Matthew 27:46

kataqemati>zw to curse vehemently, Matthew 26:74

lamba>nein sumbou>lion, to take counsel, Matthew 27:1, 7; 28:12

ojligopisti>a, little faith, Matthew 17:20

paratiqe>nai parabolh>n, set forth a parable, Matthew 13:24, 31

plhrou~n ton, to fulfil what was spoken, Matthew 1:22; 2:15, 17, 23 etc,

tou]noma, by name, Matthew 27:57

fugh>, flight, Matthew 24:20.

MARK

STRIKE OUT

a[lv, gami>skomai, meqo>ria, o]mma, proseggi>zw, skw>lhx.

CHANGE

e]nnucon to e]nnucov: neut., after ejpiba>llw, to intrans.

ADD

ajllacou~, elsewhere, Mark 1:38

ajnakuli>w, roll back, Mark 16:4

ajtima>w, treat with contempt, Mark 12:4

diarpa>zw, to spoil, Mark 3:27

ei+ten, then, Mark 4:28

ejkqauma>zw to wonder greatly, Mark 12:17
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 363 / 632
qambe>w, to be astonished, Mark 1:27; 10:24, 32
ei+ten, then, Mark 4:28

ejkqauma>zw to wonder greatly, Mark 12:17

qambe>w, to be astonished, Mark 1:27; 10:24, 32

oJdo, to make a way, Mark 2:23

trumalia>, eye of a needle, Mark 10:25.

LUKE

STRIKE OUT

nagnwri>zomai, ajnqupateu>w, dikasth>v, eJkatonta>rchv, ejmpipla>w, Luke 14:14 from eijsphda>w: ejnu>pnion, ejpe>keina, ejpiporeu>omai, ejpi>stasiv,
zwogone>w, qeomace>w, qrau>w, kataklhrodote>w, kata>loipov, katasofi>zomai, katafronhth>v, 1:49, from megalei~a; meli>ssiov, ple>w, poli>thv, pollaplasi>wn,
24:33, from sunaqroi>zw; suspara>ssw, trofofore>w trugw>n, fo>rtov frua>ssw.

CHANGE

ajna>lhyiv to ajna>lhmyiv; ejfora>w to ejpei~don; ejxw>qw to ejxwqe>w; ejpoke>llw to ejpike>llw; eujqumo>teron to eu+qumwv; cra>w to ki>crhmi; lake>w to
la>skw; parakaqi>zw to parakaqe>zomai; suzh>thsiv to sunzh>thsiv; under su>neimi, Luke 10:18 to Luke 9:18; sfuro>n to sfudro>n.

ADD

'Aqhnai~ov, Athenian, Acts 17:21, 22

ajqroi>zw to gather, Luke 24:33

ai+nov, praise, Luke 18:43

ajmfia>(e)zw to clothe, Luke 12:28

ajna>phrov, crippled, Luke 14:13, 21

ajpodekateu>w, pay tithes, Luke 18:12

&Aray, Arabian, Acts 2:11

&Areiov Pa>gov, Mars' Hill, Acts 17:19, 22

'Areopagi>thv, Areopagite, Acts 17:34

'Asiano>v, of Asia, Acts 20:4

'Asia>rchv Asiarch, Acts 19:31

Au]goustov, Augustus, Luke 2:1

Beroai~ov, Berean, Acts 20:4

Galatiko>v, Galatian, Acts 16:6; 18:23

diaggellw, proclaim, preach, Luke 9:60; Acts 21:26

diakaqai>rw, cleanse thoroughly, Luke 3:17

Dio>skouroi, Castor and Pollux, Acts 28:11

e]a, let alone, Luke 4:34

ejkphda>w, Acts 14:14

under ejlai>wn, Luke 19:29; 21:37

Elami>thv, Elamite, Acts 2:9

'Ellhnisth>v, Hellenist, Acts 6:1; 9:29; 11:20

ejmfanh>v, manifest, Acts 10:40

'Epikou>riov, Epicurean, Acts 17:18

ejpirjrJi>ptw, to cast upon, Luke 19:35

eu+ge, well, well done, Luke 19:17
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                           Page 364 / 632
Eujraku>lwn, the wind Euraquilo, Acts 27:14

eujfrosu>nh, joy, Acts 2:28; 14:17
ejpirjrJi>ptw, to cast upon, Luke 19:35

eu+ge, well, well done, Luke 19:17

Eujraku>lwn, the wind Euraquilo, Acts 27:14

eujfrosu>nh, joy, Acts 2:28; 14:17

'Efe>siov, Ephesian, Acts 19:28, 34, 35; 21:29

hJmiqanh>v, half-dead, Luke 10:30

katadi>kh, condemnation, Acts 25:15

katefi>sthmi, make insurrection, Acts 18:12

klina>rion, couch, Acts 5:15

lampro>thv, brightness, Acts 26:13

lamprw~v, brilliantly, sumptuously, Luke 16:19

Liberti~nov, pertaining to a freedman, Acts 6:9.

Lukaonisti>, in the language of Lycaonia, Acts 14:11

pai~v(h), maid, Luke 8:51, 54

pantach~, everywhere, Acts 21:28

paraba>llw, arrive, Acts 20:15

paremba>llw, to cast up, Luke 19:43

peraite>rw, further, besides, Acts 19:39

pnikto>v, strangled, Acts 15:20, 29; 21:25

pnoh>, wind, breath, Acts 2:2; 17:25

proskli>nw, lean to, incline, Acts 5:36

prw>twv, first, Acts 11:26

Pu>qwn, Python, Acts 16:16

Sidw>niov, Sidonian, Acts 12:20

siteuto>v, fatted, Luke 15:23, 27, 30

skwlhko>brwtov, eaten by worms, Acts 12:23

Stwi`ko>v, stoic, Acts 18:18

sumparagi>nomai, to come together, Luke 23:48

sunalla>ssw, to reconcile, Acts 7:26

sunepiti>qhmi, attack jointly, Acts 24:9

Su>rov, Syrian, Luke 4:27

trieti>a, space of three years, Acts 20:31

fi>lh(hJ), female friend, Luke 15:9

Caldai~ov, Luke 7:4

NOTES
1.A full discussion of the classical usage would require an essay. The critical student is referred to the article bou>lesqai in Schmidt's Synonymik der Griechischen
Sprache, vol. 3, p. 602. See, also, the art, qe>lw, in Grimm's Clavis Nov. Test. His classification of meanings, however, needs careful revision.

2.See Homer, "Iliad," ix. 501; Sophocles "Oedipus Tyrannus," 621.

3.Floor, a[lwna, properly a circular space. Used also of the disk of the sun or moon, or of a halo, which is a transcript of the Greek word.

 Copyright
4.The tense (c) 2005-2009,
            is the            Infobase
                   aorist, denoting     Media action
                                    completed   Corp. at an indefinite past time, and so, strictly, forgave; but where any effect of the action expressedPage
                                                                                                                                                          by the 365
                                                                                                                                                                 aorist / 632
remains, we are justified in rendering it by a perfect; and so Rev.
2.See Homer, "Iliad," ix. 501; Sophocles "Oedipus Tyrannus," 621.

3.Floor, a[lwna, properly a circular space. Used also of the disk of the sun or moon, or of a halo, which is a transcript of the Greek word.

4.The tense is the aorist, denoting completed action at an indefinite past time, and so, strictly, forgave; but where any effect of the action expressed by the aorist
remains, we are justified in rendering it by a perfect; and so Rev.

5.It is uncertain whether this means four hundred and ninety times, or seventy-seven times. Those who maintain the latter, claim that the expression is derived from the
Septuagint, Genesis 4:24. Authorities, however, do not agree on the rendering of the Hebrew in that passage. Meyer says it cannot possibly mean anything else than
seventy-seven, while Bunsen renders seven times seventy, and Grotius septuagies et id ipsum septies, "seventy times and that seven times over." The point, however, is
unimportant, for, as Dr. Morison observes, "So far as the spirit of our Savior's answer is concerned, both enumerations are right."

6.Hebraistically, of gracious visitation. Comp. Luke 7:16; Hebrews 2:6.

7.In post-classical Greek, sometimes of reading aloud with comments. This may explain the parenthesis in Matthew 24:15.

8.Further examination has convinced me that this distinction is unfounded. See Prof. Ezra Abbot's "Critical Essays."

9.The Rev. is not open to the charge of Mr. Yonge (Expositor, 2nd Series, v., 318. of "construing through a brick wall." The rendering is quite "intelligible;" quite as
much so as Mr. Y.'s "cleanse the within by alms."

10.Not afantov aujtoi~v, became invisible to them, which would imply that his body remained, but invisibly; but ajp' aujtw~n, away from them, implying a real removal
(Beza, cited by Alford and Meyer).

11.Reasonings, doubtings, scruples, are more or less distinctly implied in every occurrence of the word in the New Testament. In Philippians 2:14disputings (Rev.) is,
as Meyer observes, unsuitable to the reference of murmurings to God, and means rather scrupulous considering or hesitations, indicating uncertainty in the
consciousness of duty. So in 1 Timothy 2:8 the A.V. doubting is better. Romans 14:1 is decisions of doubts (Rev., margin) or scruples. So Meyer, Godet, Lange, Beet,
Shedd, Hodge, Tholuck, Alford, De Wette.

12.Tischendorf (8th ed.), Westcott and Hort, and Rev. text read ajrxa>menoi, referring to the disciples. The old reading, ajrxa>menon, is explained as the impersonal
accusative neuter, referring to khrucqh~nai.

13.The construction is plainly the genitive absolute, ejrcome>nou Pe>trou, Peter passing by.

14.Where, however, the best texts read the simple verb ajporei~sqai, were perplexed, for diaporei~sqai, "were greatly perplexed."

15.The A.V. apparently assumes that ejn, in, stands for eijv, into, which is inadmissible. The preposition may be explained as combining the ideas of entrance into and
subsequent rest; and this seems to be the explanation adopted by the Rev. Alford's rendering, at their taking possession of the Gentiles, is condemned by the fact that
kata>scesiv does not mean taking possession, but holding possession, which is clearly the meaning in ver. 5, the only other New Testament passage where it occurs.
Meyer, in his anxiety to preserve the strict force of ejn, renders during the possession of the Gentiles, or while the Gentiles were in the state of possession, which,
though grammatically defensible, I cannot help thinking forced and unnatural. On the whole, it seems best to hold by the rendering of the Rev.

16.See Acts 8:3; 9:2; 22:3, 4; 26:9, 10.

17.It must be confessed that this statement, as thus amended, is obscure, and that the rendering would be greatly simplified by retaining the omitted words, as is done
by several high authorities, as Meyer, Alford, Hackett, Gloag, De Wette, though against strong MS evidence. They explain the omission in these MSS. by the fact that
no mention of fasting is made in ver. 3.

18.The Rev. Samuel Cox's application of the word to Christians, as making Christianity the daily business of their lives, is forced (Biblical Expositions, p. 341).

19.This force of the verb is illustrated by Xenophon (Anabasis, 1., 5, 9). "For one who directed his attention to it (i.e., the numerous evidences of power furnished by a
great empire) might see (sunidei~n, in a comprehensive glance) that the king was powerful." So Plato (Laws, 904), speaking of God, says, "When he saw that our
actions had life," etc., going on to enumerate various details, "He, seeing all this (tau~ta pa>nta sunidw>n)." Compare, also, Acts 14:6.

20.See the Homeric Hymn to Hermes, and Horace, Odes, B. i., Ode x.; Iliad, v., 390; xxiv., 24.

21.As, for instance, in the beautiful story of Baucis and Philemon, as related by Ovid (Metamorphoses, viii., 626-724).

22.Caria, the province adjoining Lydia on the south; Maeonia, the ancient name of Lydia.

23.For fuller descriptions, see Lewin, Life and Epistles of St. Paul; Davies, St. Paul in Greece; Smith, Dictionary of Greek and Roman Geography, Art., Athens.

24.For descriptions of the temple, see Conybeare and Howson; and Lewin, Life and Epistles of St. Paul; Farrar, Life and Work of St. Paul; and Wood Ephesus.

25.See Bp. Lighfoot's "Essays on Supernatural Religion," p. 297, and Euripides "Iphingenia in tauris," 87.

26.See Bishop Lightfoot's Commentary on Philippians, p. 93; and the Essay on the Christian Ministry, in the same volume, p. 179 sq.; also, Conybeare and Howson,
vol. i., ch. xiii.

27."Bernhardy very aptly remarks that the entrance of the word deisidaimoni>a marks a critical point in the history of the life of the Greek people. It marks the
wavering between skepticism and despondency. It leaves the conception of the object of religious reverence wavering between God and demon, and thus fearing
becomes the dominant notion. Hence the word carries more reproach than credit" (Zeschwitz, Profangracitat und Biblischer Sprachgeist).

28.Thus, though the priest is iJerau>v, the holy place is to, and the most holy place, tawn: iJero>n is never used in the Septuagint for the temple, except in I Chronicles
29:4; Ezekiel 45:19; and in both cases the temple is referred to in its outward aspect. In Ezekiel 27:6; 28:18ta is used of the heathen sanctuaries of Tyre. In the New
Testament iJero>v never implies moral excellence. Excepting in the neuter form, ton, the temple, it occurs but twice (1 Corinthians 9:13; 2 Timothy 3:15), and is never
used of a person. Semno>v is reverend; aJgno>v, pure, in the sense of chastity, freedom from a mixture of evil; and is applied once to God himself (1 John 3:3). %
Osiov  is holy
 Copyright   (c)by sanction. Trench
                 2005-2009,         remarks
                              Infobase Media theCorp.
                                                 sharp distinction maintained by the Septuagint translators between it and a[giov; the two words being   used to
                                                                                                                                                      Page     366render two
                                                                                                                                                                     / 632
different Hebrew words, and never interchanged. The Greek student will find an interesting discussion of this subject in Zeschwitz, Profangracitat und Biblischer
Sprachgeist.
28.Thus, though the priest is iJerau>v, the holy place is to, and the most holy place, tawn: iJero>n is never used in the Septuagint for the temple, except in I Chronicles
29:4; Ezekiel 45:19; and in both cases the temple is referred to in its outward aspect. In Ezekiel 27:6; 28:18ta is used of the heathen sanctuaries of Tyre. In the New
Testament iJero>v never implies moral excellence. Excepting in the neuter form, ton, the temple, it occurs but twice (1 Corinthians 9:13; 2 Timothy 3:15), and is never
used of a person. Semno>v is reverend; aJgno>v, pure, in the sense of chastity, freedom from a mixture of evil; and is applied once to God himself (1 John 3:3). %
Osiov is holy by sanction. Trench remarks the sharp distinction maintained by the Septuagint translators between it and a[giov; the two words being used to render two
different Hebrew words, and never interchanged. The Greek student will find an interesting discussion of this subject in Zeschwitz, Profangracitat und Biblischer
Sprachgeist.

29.As in John 10:32: "For which of these works are you for stoning me (liqa>zete)?" John 13:6: "Dost thou mean to wash (ni>pteiv) my feet?" Luke 1:59: "They were
for calling (ejka>loun) him Zacharias." Matthew 3:14: "John tried to prevent (diekw>luen)."

30.So the best texts, instead of pollw|, much.

31.See Scott's "Castle Dangerous," ch. 1.

Daniel Stanton

D&C 75:33

Birth: 28 May 1795, Manlius, Onondaga County, New York. Son of Amos Stanton and Elizabeth Wyman.

Death: 26 October 1872, Panaca, Lincoln County, Nevada.

Daniel Stanton, a veteran of the War of 1812, migrated to Ohio in 1819. He was baptized on 3 November 1830 in Kirtland by Parley P. Pratt. When he was ordained
a high priest by Oliver Cowdery he said "he had a long time since covenanted to do the will of God in all things, and also said that it was his desire to be sealed with the
Holy Spirit of promise."1

He served a mission with Seymour Brunson before settling his family in Jackson County, Missouri (see D&C 75:33). He presided over Branch Number Two in the
county before being called as a counselor to Bishop John Corrill. Religious persecution in the area forced him to flee to Clay County. Amid personal affliction he
volunteered to serve a mission and labored in Missouri, Illinois, and Indiana.

By 1838 Daniel had returned to Missouri, where he was appointed to serve on the Adam-ondi-Ahman high council. After assisting suffering Saints in the region, he fled
from Missouri to Quincy, Illinois. Ezra T. Benson recorded an incident involving Daniel in Quincy:

On Sunday the 19th of July, we [he and his wife] went to the meeting in the afternoon. During the meeting Sylvester B. Stoddard raised a quarrel over the communion
table with Daniel Stanton, the president of the branch. My wife inquired what I thought of that. I answered that I thought it did not alter the truth of the work. At the
close of the meeting we repaired to the Mississippi River and were baptized therein by Elder Daniel Stanton.2

Daniel served as the stake president in Quincy before moving to Lima, Illinois, where he again served on a high council.

He journeyed in the Mormon exodus from Illinois to the Salt Lake Valley. He was one of the earliest settlers in Springville, Utah. By 1860 he was in the small Utah
community of Fairfield, and by 1870 in Panea.3 He relocated in Panaca, Nevada, not long before his death in 1872 at the age of seventy-seven.

Notes

  1. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830-1844 (Salt Lake City:
Deseret Book Co., 1983), p. 21.

  2. Autobiography of Ezra Taft Benson, Instructor 80 (March 1845): 102.

  3. See the Utah federal census 1860, 1870.

Northrop Sweet

D&C 33

Birth: 1802, New York.

A few days after Northrop Sweet's baptism in October 1830, the Prophet Joseph Smith received a revelation for him:

Behold, I say unto you, my servants Ezra [Thayre] and Northrop, open ye your ears and hearken to the voice of the Lord your God, whose word is quick and
powerful, sharper than a two-edged sword, to the dividing asunder of the joints and marrow, soul and spirit; and is a discerner of the thoughts and intents of the heart.

For verily, verily, I say unto you that ye are called to lift up your voices as with the sound of a trump, to declare my gospel unto a crooked and perverse generation.
(D&C 33:1-2.)

It appears that Northrop accepted the revelation and was faithful during the early New York era. He joined with the Saints in moving to Kirtland.

However, in 1831 Northrop apostatized and formed a religion called "The Pure Church of Christ" with Wycam Clark and four others. They claimed "they could carry
the whole world with them by preaching 'Mormon' principles. They had two or three meetings; but the society would never have been known in the world, had not a
few of us remembered the circumstances and told of it."1 The church was "composed of six members but that was the extent of the growth of this early schism."2
When the newly formed church failed to prosper, Northrop moved from Kirtland to Lake County, Ohio. He remained a resident of Ohio until about 1845, when he
moved to Batavia, Michigan. He was living with his son Hezekiah in Bethel, Michigan, in 1880 at the age of seventy-eight.

Notes

  1. George A. Smith, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 7:114.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 367 / 632
  2. George A. Smith, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 11:4.
Notes

  1. George A. Smith, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 7:114.

  2. George A. Smith, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 11:4.

Nathan Eldon Tanner

Official Declaration-2

Birth: 9 May 1898, Salt Lake City, Salt Lake County, Utah. Son of Nathan William Tanner and Sarah Edna Brown.

Death: 27 November 1982, Salt Lake City, Salt Lake County, Utah.

Waiting to assist in the birth of N. Eldon Tanner, should that prove necessary, was his fourteen-year-old uncle, Hugh B. Brown, who recalled: "My first recollection of
Eldon was his birth cry, as I waited to help if needed. Ever since that time there has been a bond between us, as I instinctively recognized a child of promise."1

When Eldon was six weeks old he journeyed to Canada with his mother. En route his mother was robbed. "The robbers took everything valuable except the baby," she
reported.2 He grew to manhood in the small farming community of Aetna, Alberta. There he assisted his father with dry-farming wheat and oats and learned the
meaning and value of long days, hard work, and the proper use of time.

Schooling was always second to harvesting and other farm labors. Diligent with his studies, Eldon completed nine school grades in Aetna before moving with his family
to Cardston. While waiting to register for classes, he remembered, "I saw in the far corner of the room two girls talking. I asked my friend Ken Woolf who the beautiful
girl was. He said it was Sally Merrill (nickname Sara). I said, 'Someday I'm going to marry her.'"3

That revealing insight took time to come to fulfillment. During those years Eldon was employed as a principal of a three-room school, and as fate would have it Sara
was hired to be a teacher in the school. "That's where I fell in love with Sara and actually tried to get her to marry me." he remembered. After the courtship had
blossomed into marriage Sara wrote, "I have been so much more fortunate in my marriage than nearly anyone I know that I feel very thankful."4

Eldon provided for his bride by following his academic interest as a principal and teacher. One of his students, Heber Wolsey, said of him that he "ruined me for ever
settling for less than my best."5 Outside the classroom Eldon served his community as a health officer, a Scoutmaster, and for a time a constable. He further diversified
his professional career by opening a small general store. The complexity of operating the business increased as Eldon added a gas station, a butcher shop, and a farm
implement business. To spend the time necessary to make his business successful he left academia until he sold his interest in the business. He moved his young family to
Cardston in 1927 and became principal of Cardston High School.

In 1928 Eldon was called to the bishopric of the Cardston First Ward and in November 1933 ordained bishop. As his Church responsibilities increased, so did his
desire to give greater service to the community. The beginning of his political career was in 1933 as an elected member of the Cardston City Council. Later he was
named a delegate to the 1935 provincial election. He won a landslide victory, with twenty-two of the twenty-five precincts supporting him.

Once elected, he was invited by the Social Credit Party to be the speaker of the Alberta Legislature. On the opening day of the legislative session he borrowed a chair
and a "gown" to officiate in the prestigious position. After the second session of the legislature he was invited to join the executive council as minister of lands and mines,
and later to head both the Department of Lands and Forests and the Department of Mines and Minerals. In accepting these cabinet positions N. Eldon Tanner became
the first Latter-day Saint in the British Commonwealth to become a cabinet member.

As such, he is credited with developing a system of leasing oil lands that benefitted the oil companies but also the province of Alberta. The incentives he organized led
to Alberta being recognized as the fastest-growing oil producer in the world. His leadership caused one journalist to quip, "In Alberta, the government, for all practical
purposes involving oil, is Tanner."6

After ten years of valuable service in the cabinet, Eldon resigned. He had been elected to represent Cardston four times and had served in the Alberta government for
nearly seventeen years. Returning to the private sector in 1952, he became president of Merrill Petroleums, a merged company of three oil firms in Calgary. Two years
later he was named executive vice president of Trans-Canada Pipelines Company. His main responsibility with this company was to resolve the economic and political
issues involved in constructing a pipeline extending twenty-three hundred miles. For moving the pipeline forward he was recognized by the Journal of Trade and
Commerce in western Canada as the man of the year. Soon after its completion he resigned from Trans-Canada Pipelines with hopes of retiring on his three-hundred-
acre ranch on the outskirts of Calgary.

In 1953 Eldon was called as president of the Calgary Stake. The stake had twenty-four hundred members and covered 21,600 square miles. Eldon's motto as
president was "one person, one job."7

In 1960 a visit with his uncle Hugh B. Brown revealed that President David O. McKay wanted to see him. The next day, at age sixty-two Eldon was called as an
Assistant to the Council of the Twelve Apostles. Two years later he became a member of the Council. And on 3 October 1963, one year after his call to the Twelve,
he became Second Counselor in the First Presidency of the Church. "I feel that I have been in a state of shock all day," wrote Eldon that evening.8

This was the beginning of long service in the First Presidency as he served as Counselor to four Presidents: David O. McKay, Joseph Fielding Smith, Harold B. Lee,
and Spencer W. Kimball. He wrote, "I have not words to express my deep love for the Lord and my gratitude to him for his many blessings unto me and mine, and I
sincerely pray for his continued guidance and strength, as I try to serve him."9 President Kimball described Eldon Tanner: "As approachable as a child, as wise as a
father, and as loving as a gentle brother. Certainly Nathan Eldon Tanner is a man to match our mountains: tall, rugged, unyielding, immeasurable."10

During his years as Counselor he saw great expansion in Church membership, a rapid increase in meetinghouse and temple building, and the construction of the new
Church Office Building. His leadership was central in the rejuvenating of the business district adjoining Temple Square in Salt Lake City. In the late 1970s a
deteriorating health condition diagnosed as Parkinson's disease necessitated curtailing his rigorous and demanding schedule. N. Eldon Tanner died on 27 November
1982 at his home in Salt Lake City at the age of eighty-four.

At his death the First Presidency issued the following statement: "With the passing of President N. Eldon Tanner the entire Church feels a tremendous loss. His
unflinching testimony of God the Eternal Father and of the Risen Lord Jesus Christ has been a strength to millions over the earth."11

Notes
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 368 / 632
  1. Hugh B. Brown, "President N. Eldon Tanner, a Man of Integrity," Ensign 2 (November 1972), pp. 13-14.
unflinching testimony of God the Eternal Father and of the Risen Lord Jesus Christ has been a strength to millions over the earth."11

Notes

  1. Hugh B. Brown, "President N. Eldon Tanner, a Man of Integrity," Ensign 2 (November 1972), pp. 13-14.

  2. As quoted in G. Homer Durham, N. Eldon Tanner, His Life and Service (Salt Lake City: Deseret Book Co.), 1982, p. 10.

  3. G. Homer Durham, N. Eldon Tanner, His Life and Service (Salt Lake City: Deseret Book Co.), 1982, p. 21.

  4. As quoted in G. Homer Durham, N. Eldon Tanner, His Life and Service (Salt Lake City: Deseret Book Co.), 1982, p. 25.

  5. Heber Wolsey, "Memorandum to G. Homer Durham," March 1981, as cited in G. Homer Durham, N. Eldon Tanner, His Life and Service (Salt Lake City:
Deseret Book Co.), 1982, p. 31.

  6. Colliers, 9 August 1952, pp. 68-69, as cited in G. Homer Durham, N. Eldon Tanner, His Life and Service (Salt Lake City: Deseret Book Co.), 1982, p. 86.

  7. G. Homer Durham, N. Eldon Tanner, His Life and Service (Salt Lake City: Deseret Book Co.), 1982, p. 171.

  8. N. Eldon Tanner diary, as cited in G. Homer Durham, N. Eldon Tanner, His Life and Service (Salt Lake City: Deseret Book Co.), 1982, p. 198.

  9. N. Eldon Tanner, Seek Ye First the Kingdom of God (Salt Lake City: Deseret Book Co., 1973), p. 291.

  10. Deseret News, 30 March 1978.

  11. "President N. Eldon Tanner Dies," Ensign 13 (January 1983), p. 9.

John Taylor

D&C 118:6; 124:129; 135; 138:53

Birth: 1 November 1808, Milnthorpe, Westmoreland County, England. Son of James Taylor and Agnes Taylor.

Death: 25 July 1887, Kaysville, Davis County, Utah.

John Taylor was reared in the English countryside and attended a common school near his father's farm in Hale, Westmoreland, England. At age fourteen he became
apprenticed to a cooper in Liverpool, later taking up the turner's trade in Penrith, Cumberland.

His quest for religious truth began in his youth, when "he saw, in vision, an angel holding a trumpet to his mouth, sounding a message to the nations. The import of this
vision he did not understand until later in life," but it resulted in a quest for greater truth. Perceiving "more spiritual light" in the Methodist dogma, when about sixteen he
left the Church of England. A year or so later he was recognized as a Methodist exhorter or local preacher, a distinction he continued when he migrated to Canada.1

His unusual perceptions of the Methodist faith led to his dismissal as an exhorter and to the formation of Bible study classes. Meantime Elder Parley P. Pratt, an
Apostle, had come to Toronto. Having begun to investigate Elder Pratt's teachings, John said: "If I find his religion true, I shall accept it, no matter what the
consequences may be; and if false, then I shall expose it." He carefully compared Elder Pratt's teachings with the scriptures: "I made a regular business of it for three
weeks, and followed Brother Parley from place to place." On 9 May 1836 John Taylor was baptized by Elder Pratt. Much later in life, he said, "I have never doubted
any principle of Mormonism since."2

His testimony for the work was evident in his ordinations as an elder and as a high priest, and in the fall of 1837 notification of his call to the Quorum of the Twelve
Apostles (see D&C 118:6). Of the apostolic appointment he commented, "I felt my own weakness and littleness; but I felt determined, the Lord being my helper, to
endeavor to magnfy it."3

Undaunted by poverty, John crossed the ocean to Britain, where he was instrumental in opening the mission in Ireland, in assisting migrating Saints to Nauvoo, and in
baptizing literally hundreds. Returning to Nauvoo he became prominent in civic affairs, being elected to the Nauvoo City Council and being named a regent of the
Nauvoo University and judge advocate with the rank of colonel in the Nauvoo Legion. He was also associate editor of the Times and Seasons and proprietor of the
Nauvoo Neighbor.

As regards the Nauvoo era, John Taylor is most remembered as one who was with the Prophet Joseph Smith and his brother Hyrum in the Carthage Jail on 27 June
1844 (see D&C 135). In the afternoon in the loathsome jail he sang "A Poor Wayfaring Man of Grief." At 5:15 p.m. a scene of terror filled the room. While his
beloved Prophet and Hyrum Smith were murdered, John Taylor was severely wounded with four bullets penetrating his body and a fifth that would have hit his heart if
it had not struck the watch in his vest pocket. "I felt," said Elder Taylor, "a dull, lonely, sickening sensation at the news [that the Prophet was dead]. Oh, how lonely
was that feeling! How cold, barren and desolate!"4

John was taken to the Hamilton Hotel, but it was not until the following day that his wounds could be dressed.

Although he was a victim of religious bigotry, his faithful obedience did not end. He followed the leadership of the Twelve from Nauvoo to Iowa Territory, willingly
leaving behind his property worth ten thousand dollars with little hope of recompense. With the same resoluteness he served another mission to the British Isles. He
gathered many of the English Saints with him in the valley of the Great Salt Lake before accepting another mission assignment to France.

In Paris he dramatically conflicted with impudent Protestant ministers. Undaunted, he continued to spread the gospel by making arrangements for the translation of the
Book of Mormon into French and by publishing a monthly periodical, Etoile du Deseret, and the book The Government of God. Determined to share the gospel with
others in the European continent, he traveled to Germany, where he supervised the translation of the Book of Mormon into German. In Hamburg he published a
monthly periodical, Zion's Panier.

After an absence of three years he returned to the United States and was again called on a mission. This time he presided in the eastern states, where he supervised
immigration and published the newspaper The Mormon. In the first edition of the paper he wrote, "We are Mormon, inside and outside; at home or abroad, in public
 Copyright
and         (c) 2005-2009,
    private-everywhere."    Infobase
                          His defense Media    Corp. beliefs of the Church was noted by Brigham Young: "I can say, as to its editorials, that it is one
                                       of the religious                                                                                              Page
                                                                                                                                                        of the369   / 632
                                                                                                                                                               strongest
papers ever published."5
monthly periodical, Zion's Panier.

After an absence of three years he returned to the United States and was again called on a mission. This time he presided in the eastern states, where he supervised
immigration and published the newspaper The Mormon. In the first edition of the paper he wrote, "We are Mormon, inside and outside; at home or abroad, in public
and private-everywhere." His defense of the religious beliefs of the Church was noted by Brigham Young: "I can say, as to its editorials, that it is one of the strongest
papers ever published."5

In May 1857 John Taylor left his positions in the East and returned to the Salt Lake Valley to prepare for the Utah War. He said: "If the earthquake bellows, the
lightnings flash, the thunders roll and the powers of darkness are let loose, and the spirit of evil is permitted to rage and an evil influence is brought to bear on the Saints,
and my life with theirs, is put to the test-let it come."6

As the threat of war abated, John actively served in the development of the pioneer settlements. From 1857 to 1876 he served in the territorial legislature, the first five
sessions as speaker of the House of Representatives. From 1868 to 1870 he was the probate judge of Utah County, and in 1877 he served as superintendent of
district schools.

His civic service ended at the death of President Brigham Young. As leader of the Latter-day Saints, his energy focused on building the kingdom. With increased zeal
he pushed forward the work on the temples. Regular priesthood meetings and conferences began to be held in all the stakes of Zion. At a jubilee conference in April
1880 President Taylor said: "It occurred to me, that we ought to do something, as they did in former times, to relieve those that are oppressed with debt, to assist those
that are needy, to break off the yoke of those that may feel themselves crowded upon, and to make it a time of general rejoicing."7

The rejoicing ended with the passage of the Edmunds Bill outlawing plural marriage. President Taylor warned the Saints that the storm was coming and that it would
break in its fury upon them: "Let us treat it the same as we did this morning in coming through the snow-storm-put up our coat collars and wait till the storm subsides.
After the storm comes sunshine. While the storm lasts it is useless to reason with the world; when it subsides we can talk to them."8

In February 1885 he preached his last public sermon: "You will see trouble! trouble! TROUBLE enough in these United States. And as I have said before, I say today-
I tell you in the name of God, WOE! to them that fight against Zion, for God will fight against them!"9 That night he went into self-imposed exile to escape the ruthless
persecution aimed at him by unrelenting and hate-blinded enemies of the Church.

He wrote from exile: "We are engaged in a great work, and laying the foundation thereof-a work that has been spoken of by all the holy prophets since the world was.
I pray God the Eternal Father that when we have all finished our probation here, we may be presented to the Lord without spot or blemish, as pure and honorable
representatives of the Church and kingdom of God."10

At the home of Thomas F. Rouche of Kaysville about 7:55 p.m. on 25 July 1887 at the age of seventy-eight, President Taylor died. Engraved on a silver plate on his
coffin are the words: "Holiness to the Lord. Rest in Peace."

Notes

  1. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), pp. 26, 28.

  2. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), p. 38.

  3. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), pp. 47, 48.

  4. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), pp. 134-35, 140.

  5. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), pp. 249, 271.

  6. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), p. 273.

  7. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), p. 333.

  8. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), p. 360.

  9. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), pp. 383-84.

  10. B. H. Roberts, The Life of John Taylor (Salt Lake City: Bookcraft, 1963), pp. 394, 398.

Ezra Thayre

D&C 33; 52:22; 54:1 Introduction; 56:5, 8-9; 75:31

Birth: 14 October 1791, Randolph, Windsor County, Vermont. Son of Ezra Thayer and Charlotte French.

Ezra Thayre (or Thayer), a bridge, dam, and mill builder in the Palmyra, New York, area, wrote of his conversion to the Book of Mormon through the preaching of
Hyrum Smith:

When Hyrum began to speak, every word touched me to the inmost soul. I thought every word was pointed to me. The tears rolled down my cheeks. When Hyrum
got through, he picked up a book and said, "Here is the book of Mormon." I said, "Let me see it." I then opened the book, and I received a shock with such exquisite
joy that no pen can write and no tongue can express. I shut the book and said, "What is the price of it?" "Fourteen shillings," was the reply. I said, "I'll take the book." I
opened it again, and I felt a double portion of the Spirit, that I did not know whether I was in the world or not. I felt as though I was truly in heaven.1

Ezra was baptized in October 1830 by Parley P. Pratt. After his baptism he experienced opposition from friends and family, but the appearance of an angel and other
signs from heaven convinced him of the correctness of his religious choice.2

A few days after Ezra's baptism the Prophet Joseph Smith received a revelation directing him and Northrop Sweet to serve a mission (see D&C 33:1-2). Ezra
accepted this directive as a revelation from God. En route from New York to Ohio he preached at several houses and baptized many into the Church.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 370 / 632
Ezra was present at the fourth general conference of the Church, held in Kirtland, where he was ordained a high priest. Four days later, on 7 June 1831, the Prophet
received a revelation calling Ezra to serve a mission with Thomas B. Marsh (see D&C 52:22). He failed to serve this mission. The reason for this failure seems to have
been his role in the controversy over Leman Copley's consecrating his farm for an inheritance of the Saints and later breaking that agreement. An exact determination of
A few days after Ezra's baptism the Prophet Joseph Smith received a revelation directing him and Northrop Sweet to serve a mission (see D&C 33:1-2). Ezra
accepted this directive as a revelation from God. En route from New York to Ohio he preached at several houses and baptized many into the Church.

Ezra was present at the fourth general conference of the Church, held in Kirtland, where he was ordained a high priest. Four days later, on 7 June 1831, the Prophet
received a revelation calling Ezra to serve a mission with Thomas B. Marsh (see D&C 52:22). He failed to serve this mission. The reason for this failure seems to have
been his role in the controversy over Leman Copley's consecrating his farm for an inheritance of the Saints and later breaking that agreement. An exact determination of
Ezra's transgressions is difficult; however, "it is evident that selfishness and rebellion" were the root of his problems.3 The Lord revealed:

My servant Ezra Thayre must repent of his pride, and of his selfishness, and obey the former commandment which I have given him concerning the place upon which he
lives.

And if he will do this, as there shall be no divisions made upon the land, he shall be appointed still to go to the land of Missouri;

Otherwise he shall receive the money which he has paid, and shall leave the place, and shall be cut off out of my church, saith the Lord God of hosts. (D&C 56:5, 8-
10.)

Apparently Ezra repented, for on 25 January 1832 he was again appointed to serve a mission with Thomas B. Marsh (see D&C 75:31). He was faithful to this charge.
One year later he was appointed to negotiate the purchase of land in Kirtland for the Church, including 103 acres of the Peter French Farm. On this land the Kirtland
Temple was built.

Ezra is most remembered for bringing the first case before a high council, in Kirtland. He preferred charges against Elder Curtis Hodges Sr. on 19 February 1834,
claiming that Hodges erred in spirit and erred in loud speaking and unclear articulation. Viewing Brother Hodges's behavior as "unbecoming in an Elder in this Church,"
he requested a hearing before the council. Elder Hodges pleaded not guilty to the charges. Reputable elders substantiated Ezra's complaint. "Brother Story testified that
Elder Hodges talked so loud at a prayer meeting that the neighbors came out to see if some one was hurt." The decision of the council was that Hodges was guilty.4

Following the decision Ezra volunteered to march with Zion's Camp. On 16 May 1834 as the camp approached Dayton, Ohio, the Prophet "felt much depressed in
spirit" and told his traveling companions "there had been a great deal of bloodshed in that place" at some time. Soon Ezra, George A. Smith, and others who were
riding with the Prophet arrived at a sixty-feet-high mound that contained human bones.5 On 29 May 1834, when the horses became ill and some died because of the
moldy corn they had eaten, Ezra concocted a home remedy he called his "18x24" formula. Most of the animals recovered after taking it.6 When the camp arrived at
Fishing River on 22 June 1834, Ezra was attacked with the cholera. Lucy Mack Smith explained his process of recovery: "He went to the river and commenced
dipping himself, and finding that it helped him, he continued until he was quite restored."7

Ezra's Church membership was suspended in May 1835 for impropriety, based on a complaint signed by Oliver Granger.8 In September that year the Prophet Joseph
Smith wrote of his love for Ezra: "This day my soul has desired the salvation of Brother Ezra Thayer."9

Apparently the complaint was settled. Ezra moved to Missouri and resided in Adam-ondi-Ahman, where he served on the high council. After the Saints were expelled
from Missouri, Ezra moved to Rochester, New York. On 9 July 1840 Heber C. Kimball wrote to the Prophet about staying one night with Ezra in Rochester, "He was
glad to see me, and inquired much about you and the rest of the brethren: he seemed to be firm in the faith of the gospel and has much love for his brethren."10
Jonathan Crosby had a differing opinion of Ezra's faithfulness. He had found him in Rochester also, and said, "He treated us well, but was dead spiritually."11

After the Martyrdom Ezra refused to follow the leadership of the Quorum of the Twelve. He was living in Michigan in 1860 and was a high priest in the Reorganized
Church of Jesus Christ of Latter Day Saints.12

Notes

  1. Saints' Herald, July 1862, as cited in Lyndon W. Cook, The Revelations of the Prophet Joseph Smith (Salt Lake City: Deseret Book Co., 1985), pp. 47-48.

  2. See Ezra Thayre autobiography, as cited in Davis Bitton, Guide to Mormon Diaries and Autobiographies, 1977.

  3. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 1:180.

  4. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:33-34.

  5. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:66.

  6. See James L. Bradley, Zion's Camp 1834: Prelude to the Civil War (Logan, Utah: James L. Bradley, 1990), p. 98.

  7. Lucy Mack Smith, History of Joseph Smith by His Mother, ed. Preston Nibley (Salt Lake City: Bookcraft, 1954), p. 229.

  8. See Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-
day Saints, 1932-51), 2:221.

  9. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:281.

  10. Times and Seasons (1 April 1845): 6:861.

  11. Jonathan Crosby autobiography, Utah State Historical Society, Salt Lake City, Utah, pp. 23-24.

  12. See Susan Easton Black, Early Members of the Reorganized Church of Jesus Christ of Latter Day Saints, 6 vols. (Provo, Utah: Religious Studies Center,
Brigham Young University, 1993), 5:777.

Robert
Copyright Blashel    Thompson
          (c) 2005-2009, Infobase Media Corp.                                                                                                      Page 371 / 632
D&C 124:12-14
  12. See Susan Easton Black, Early Members of the Reorganized Church of Jesus Christ of Latter Day Saints, 6 vols. (Provo, Utah: Religious Studies Center,
Brigham Young University, 1993), 5:777.

Robert Blashel Thompson

D&C 124:12-14

Birth: 1 October 1811, Great Driffield, Yorkshire, England.

Death: 27 August 1841, Nauvoo, Hancock County, Illinois.

Robert Thompson received his education and developed an interest in religion in Dunnington, Yorkshire, England. He joined the Methodists and was a preacher for
some years before immigrating to Upper Canada in 1834. It was the preaching of Parley P. Pratt that led Robert to become a member of the Church in May 1836.

Anxious to join with the Saints, he journeyed to Kirtland in May 1837, but within the year he had returned to Upper Canada to serve a mission. After baptizing many
Canadians he once again attempted to settle in Kirtland, but the persecution against the Saints had increased, so Robert joined his brother-in-law Hyrum Smith and
journeyed to Far West, Missouri. Escalating persecution led to open confrontation in Missouri. Robert fought in the Battle of Crooked River in defense of the Saints;
consequently his enemies swore they would kill him. He suffered from exposure and lack of food as he attempted to avoid their clutches.

He temporarily settled in Quincy, Illinois, and was employed as a writer for the Argus newspaper and as a courthouse clerk. When he moved to Nauvoo he served as
a scribe for the Prophet and also gathered libelous reports and publications against the Church at the Prophet's request. He was appointed general Church clerk,
colonel and aide-de-camp of the Nauvoo Legion, Nauvoo city treasurer, and a regent of the University of Nauvoo.

On 19 January 1841 Robert was called by the Lord to assist the Prophet in writing a proclamation to the kings, presidents, and governors of the earth. "Let my servant
Robert B. Thompson help you to write this proclamation, for I am well pleased with him" (D&C 124:12). 1 In the revelation the Lord promised: "I will bless him with a
multiplicity of blessings; let him be faithful and true in all things from henceforth, and he shall be great in mine eyes; but let him remember that his stewardship will I
require at his hands" (D&C 124:13-14).

From May to August 1841 he worked with Don Carlos Smith as an associate editor of the Times and Seasons. On 16 August 1841 he was seized with the same
disease that had caused the death of Don Carlos the week before. "The attachment between them was so strong, it seemed as though they could not long be
separated." Robert died on 27 August 1841 at his residence in Nauvoo at the age of twenty-nine. The Prophet said that he died "in full hope of a glorious
resurrection."2

The Times and Seasons gave notice of his death: "With feelings, too pungent to be expressed, we have to record the death of our esteemed and much beloved
BROTHER ROBERT BLATSELL THOMPSON." It editorialized:

For the last five or six years he has been a faithful and an efficient Elder of this church; laboring incesantly for the cause of truth. He departs this life in the triumphs of
faith, bearing testimony, in his dying moments of the truth of the fullness of the gospel of Jesus Christ, and of the faith of the new and everlasting covenant; rejoicing
greatly, that his time had come, when he too could go, and be at rest in the paradise of God.3

Years later his widow recalled: "This indeed was a time of sorrow, but I can never forget the tender sympathy and brotherly kindness [Joseph Smith] ever showed
toward me and my fatherless child. When riding with him and his wife Emma in their carriage I have known him to alight and gather prairie flowers for my little girl."4

Notes

  1. Robert's premature death precluded his assistance with this project.

  2. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 4:411-12.

  3. Times and Seasons 2 (1 September 1841): 519.

  4. Mercy Thompson, "Recollections," Juvenile Instructor 27 (1 July 1892): 399.

Joseph H. Wakefield

D&C 50:37; 52:35

Birth: About 1792.

Joseph Wakefield, a known resident and property owner in Watertown, New York, was baptized either in or before 1831. He moved from the East to Kirtland, Ohio,
where through the Prophet Joseph Smith the Lord appointed him to preach with Parley P. Pratt in the Western Reserve (see D&C 50:37). Elder Pratt recorded a few
of their missionary experiences:

In obedience Joseph Wakefield and myself visited the several branches of the Church, rebuking the wrong spirits which had crept in among them, setting in order things
that were wanting; ordaining Elders and other officers; baptizing such as believed and repented of their sins. On some occasions we assembled fifty or sixty little
children in one circle, in the midst of the assembly of the saints, and laid our hands upon them all, and prayed for them, and blessed them in the name of Jesus.1

After the mission Joseph was ordained a high priest on 3 June 1831 by Lyman Wight. Four days later the Prophet received another revelation appointing him to preach
with Solomon Humphrey in the East (see D&C 52:35). They preached in St. Lawrence County, New York, where Joseph baptized George A. Smith, a future
Apostle, "in the presence of [his] father and mother, and many of [his] neighbors," in September 1832.2

After completing this mission Joseph Wakefield returned to Kirtland, where subsequently he joined with dissident Mormons. George A. Smith reported that after his
apostasy Joseph "announced to the astonished world the fact that, while he was a guest in the house of Joseph Smith, he had absolutely seen the Prophet come down
from the room where he was engaged in translating the word of God, and actually go to playing with the children! This convinced him that the Prophet was not a man of
God, and that the work was false, which, to me and hundreds of others, he had testified that he knew came from God."3
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                    Page
This apostate, of whom the Lord had said in 1831, "Joseph Wakefield, in whom I am well pleased," by 1834 was attempting to defame Joseph Smith      and372
                                                                                                                                                        prove/ the
                                                                                                                                                               632
Book of Mormon was written by Solomon Spaulding. He was duly excommunicated. George A. Smith said his attacks on the Church led to mobocracy: "He
afterwards headed a mob meeting, and took the lead in bringing about a persecution against the Saints in Kirtland and the regions round about."4
apostasy Joseph "announced to the astonished world the fact that, while he was a guest in the house of Joseph Smith, he had absolutely seen the Prophet come down
from the room where he was engaged in translating the word of God, and actually go to playing with the children! This convinced him that the Prophet was not a man of
God, and that the work was false, which, to me and hundreds of others, he had testified that he knew came from God."3

This apostate, of whom the Lord had said in 1831, "Joseph Wakefield, in whom I am well pleased," by 1834 was attempting to defame Joseph Smith and prove the
Book of Mormon was written by Solomon Spaulding. He was duly excommunicated. George A. Smith said his attacks on the Church led to mobocracy: "He
afterwards headed a mob meeting, and took the lead in bringing about a persecution against the Saints in Kirtland and the regions round about."4

Notes

  1. Parley P. Pratt, Autobiography of Parley P. Pratt, Parley P. Pratt Jr., ed. (Salt Lake City: Deseret Book Co., 1985), p. 51.

  2. George A. Smith, "Auto-Biography of George Albert Smith," Millennial Star 27 (15 July 1865): 438.

  3. George A. Smith, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 7:112.

  4. George A. Smith, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 7:112.

Micah Baldwin Welton

D&C 75:36

Birth: 13 August 1792, Watertown, Litchfield County, Connecticut.1 Son of Eliakim Welton and Loly Barnes.

Death: 9 August 1861, Knox County, Illinois.

The lure of the Ohio frontier in 1820 led Micah Welton to abandon his interest in medicine in favor of becoming a millwright and a farmer.2 His belief in God during the
early Ohio years was recorded by his biographer: "He was a firm believer in God and a great bible student. If anyone asked him a question he could quote the bible
chapter and verse."3

Micah was baptized on 23 June 1831 at Northampton, Ohio, by John Smith. He was ordained a priest, then an elder, and then called by revelation to labor as a
missionary in eastern Ohio with Eden Smith (see D&C 75:36). They began their mission from Northampton on 10 December 1831 and preached in several small
communities before returning to Northampton nine days later. They started again on a mission but had returned to Northampton a second time on 4 February 1832.4

In May 1833 a council held in Norton Township, Ohio, considered the standing of "Baldwin Welton" and other elders. The decision of the council was that "their
ordinations were illegal, and that the churches should not receive them in their several offices."5 It is assumed that "Baldwin Welton" is Micah Baldwin Welton. The
legality of his missionary license was established on 31 March 1836, five days after he attended the Kirtland temple dedication.6 Later that year he was residing in Clay
County, Missouri.

As persecution raged against the Saints in Missouri, Micah moved his family to Pike County, Illinois. He was ordained a seventy in 1839 at Quincy, Illinois, and was a
member of the Third Quorum of Seventy in Nauvoo. He was a property owner in Nauvoo from 1839 to 1844 and faithfully lived the gospel, being appointed to serve
a mission in Kentucky in 1844 and laboring as a carpenter on the Nauvoo Temple.

After 1846, however, Church records do not mention Micah Welton. He did not migrate to Iowa Territory or to the Rockies with the Saints. He died in August 1861
at Knox County, Illinois, at the age of sixty-eight.

Notes

  1. Handwritten entries in Sarah Elizabeth Welton family Bible, in author's possession.

  2. "History of Appanoose County," p. 554, in author's possession; see also the Ohio federal census 1820.

  3. Nina K. Wolff, "Micah Baldwin Welton" (no publisher, no date), p. 1, in author's possession.

  4. Journal of Eden Smith, typescript, p. 1, Special Collections, Harold B. Lee Library, Brigham Young University, Provo, Utah.

  5. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 1:343.

  6. Nina K. Wolff, "Micah Baldwin Welton" (no publisher, no date), p. 1, in author's possession.

Harvey G. Whitlock

D&C 52:25

Birth: 1809, Massachusetts.

On 3 June 1831, at the fourth general conference, Harvey Whitlock was ordained a high priest by Joseph Smith. Levi Hancock wrote:

Joseph put his hands on Harvey Whitlock and ordained him to the high priesthood. He turned as black as Lyman [Wight] was white. His fingers were set like claws.
He went around the room and showed his hands and tried to speak; his eyes were in the shape of oval O's. Hyrum Smith said, "Joseph, that is not of God." Joseph
bowed his head, and in a short time got up and commanded Satan to leave Harvey, laying his hands upon his head at the same time.

Harvey Whitlock [said] when Hyrum Smith said it was not God, he disdained him in his heart and when the Devil was cast out he was convinced it was Satan that was
in him.1

From  this time
 Copyright   (c) forward Harvey
                 2005-2009,      preached
                             Infobase     the good
                                       Media  Corp.news of the gospel. He labored with David Whitmer in Illinois, Indiana, Michigan, Ohio, and Missouri
                                                                                                                                                Page (see
                                                                                                                                                        373D&C
                                                                                                                                                            / 632
52:25). He attended several conferences in Missouri from 1831 to 1833. At the conference in August 1831 he "made remarks upon the second coming of Christ."2 At
the conference on 24 August 1832 he proposed four questions:
Harvey Whitlock [said] when Hyrum Smith said it was not God, he disdained him in his heart and when the Devil was cast out he was convinced it was Satan that was
in him.1

From this time forward Harvey preached the good news of the gospel. He labored with David Whitmer in Illinois, Indiana, Michigan, Ohio, and Missouri (see D&C
52:25). He attended several conferences in Missouri from 1831 to 1833. At the conference in August 1831 he "made remarks upon the second coming of Christ."2 At
the conference on 24 August 1832 he proposed four questions:

1st. Can a man in the Church of Christ walk by faith without law?

2nd. Was the law given to bring men to faith?

3rd. Was the law added because of transgression?

4th. Was the law given because it was asked for?3

He was expelled from Jackson County in 1833 by mobbers.

Harvey lost his fellowship among the Saints in 1835. He wrote to the Prophet Joseph Smith on 28 September that year: "I have fallen from that princely station
whereunto our God has called me. I have sunk myself in crimes of the deepest dye." He declared himself to be "a poor, wretched, bewildered, way-wanderer to
eternity."

In Joseph's response on 16 November 1835 he wrote:

I have received your letter and I have read it twice, and it gave me sensations that are better imagined than described, let it suffice that I say that the very flood gates of
my heart were broken up-I could not refrain from weeping. I thank God that it has entered into your heart to try to return to the Lord, and to this people, if it so be that
He will have mercy upon you. I have inquired of the Lord concerning your case; these words came to me [If you repent and remain faithful you will] be counted worthy
to stand among princes, and shall yet be made a polished shaft in my quiver for bringing down the strongholds of wickedness.4

Harvey returned to Kirtland, and on 30 January 1836 the First Presidency authorized his rebaptism and his ordination to the office of a high priest.5 In 1838 he forsook
the Church during the Missouri difficulties.

In 1840 he was residing in Cedar County, Iowa. By 1850 he had moved to the Rockies and was living among the Saints in Utah County, where he had a household of
ten and had accumulated a real wealth (land) worth one hundred dollars as the result of his practice as a doctor.6 In 1851 he was arrested as an accessory to theft.
Thereafter he denied the faith but, typical of his previous actions, was again rebaptized about 1858.7

By 1864 Harvey had moved to Northern California. He joined the Reorganized Church of Jesus Christ of Latter Day Saints. In 1866 he was appointed to serve a
mission for the RLDS church.8

Notes

  1. Autobiography of Levi Ward Hancock, typescript, pp. 33-34, Special Collections, Harold B. Lee Library, Brigham Young University, Provo, Utah.

  2. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830-1844 (Salt Lake City:
Deseret Book Co., 1983), pp. 13-14.

  3. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830-1844 (Salt Lake City:
Deseret Book Co., 1983), 53.

  4. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:314-15.

  5. See Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-
day Saints, 1932-51), 2:388.

  6. See the Utah federal census 1850.

  7. See Lyndon W. Cook, The Revelations of the Prophet Joseph Smith (Salt Lake City: Deseret Book Co., 1985), p. 81.

  8. Susan Easton Black, Early Members of the Reorganized Church of Jesus Christ of Latter Day Saints, 6 vols. (Provo, Utah: Religious Studies Center, Brigham
Young University, 1993), 6:223.

David Whitmer

D&C 14; 17-18; 30:1; 52:25

Birth: 7 January 1805, a small trading post near Harrisburgh, Dauphin County, Pennsylvania. Son of Peter Whitmer Sr. and Mary Musselman.

Death: 25 January 1888, Richmond, Ray County, Missouri.

During his infancy David Whitmer's family moved to a wooded farmland adjoining Seneca Lake in western New York. There David grew to manhood. At age twenty
he was elected sergeant in a newly organized militia company, the "Seneca Grenadiers," his first public position of trust.1

In 1828 he heard rumors of a "gold Bible." Written letters from the young schoolmaster Oliver Cowdery confirmed these rumors. David first met Joseph Smith when he
conveyed the Prophet and his wife, Emma, and Oliver Cowdery by team and wagon from Pennsylvania to the Whitmer home in Fayette. David readily accepted
Joseph's prophetic calling and was privileged to be one of the Three Witnesses to see the plates and behold "a dazzlingly brilliant light that surpassed in brightness even
the sun at noonday and a personage clothed in white and near him a table containing" the ancient artifacts.2
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 374 / 632
Sure of his testimony of the Book of Mormon, David was one of the first baptized in this dispensation. He is numbered among the six original members of the Church
and was ordained an elder the day the Church was organized. After his marriage to Julia Ann Jolly on 9 January 1831, he moved with his young bride to Ohio and then
In 1828 he heard rumors of a "gold Bible." Written letters from the young schoolmaster Oliver Cowdery confirmed these rumors. David first met Joseph Smith when he
conveyed the Prophet and his wife, Emma, and Oliver Cowdery by team and wagon from Pennsylvania to the Whitmer home in Fayette. David readily accepted
Joseph's prophetic calling and was privileged to be one of the Three Witnesses to see the plates and behold "a dazzlingly brilliant light that surpassed in brightness even
the sun at noonday and a personage clothed in white and near him a table containing" the ancient artifacts.2

Sure of his testimony of the Book of Mormon, David was one of the first baptized in this dispensation. He is numbered among the six original members of the Church
and was ordained an elder the day the Church was organized. After his marriage to Julia Ann Jolly on 9 January 1831, he moved with his young bride to Ohio and then
to the frontier of Missouri to be with the Saints of God. In Missouri, mobs terrorized the Whitmer settlement, burning homes and brutally whipping men. Despite
David's attempt to organize a resistance, mobbers forced the Saints from their homes across the river to the swamplands of Clay County.

On 3 July 1834 he was appointed president of the Clay County high council, and on 7 July President of the Church in Missouri. His leadership over the exiled refugees
from Jackson County was laudatory. His diligence in service was recognized. But after becoming general agent for the Church's Literary Firm in September 1835, and
attending the Kirtland Temple dedication in March 1836, he succumbed to smoldering apostate sentiments in Kirtland.

In 1837 he associated with a small but influential group of Kirtland Saints who rebelled against the Prophet's leadership. He later declared that under Joseph Smith's
leadership the Church had "abandoned the primitive faith" and "drifted into error and spiritual blindness" by developing "an obsession with earthly power and station."3
For these reasons, for violating the Word of Wisdom, and for possessing the same spirit as the dissenters he was excommunicated on 13 April 1838 in Far West.

Feeling betrayed by the verdict, David turned for support to his extended family. The Whitmers left the Church and David settled in Richmond, Ray County, Missouri.
He remained aloof from the Saints for the next fifty years.

He avoided any religious society until being persuaded by William McLellin in 1846-47 to join his reorganized church. David soon confessed his association with
McLellin was emotionally based, not divinely directed.4

After the brush with religiosity he confined himself to community and business ventures for the next two decades. He was elected to the city council of Richmond
several times and filled the unexpired term of mayor from 1867 to 1868. In the Ray County atlas of 1877 David was featured as one of twenty influential individuals in
the county.

For nearly a quarter of a century he operated the "Livery and Feed Stable" of "D. Whitmer & Son" or "Whitmer & Co." of Richmond. His advertisements promised,
"Customers may rely on promptness, good turnouts, safe horses, and moderate charges." The Richmond Conservator reported that "the forty six years of private
citizenship on the part of David Whitmer, in Richmond, [was] without stain or blemish. If a life of probity, of unobtrusive benevolence and well doing for well nigh a half
century, marks a man as a good citizen, then David Whitmer should enjoy the confidence and esteem of his fellow men."5

In the 1870s at the insistence of his family he organized the Church of Christ, whose congregation consisted of his extended family and a handful of friends. In 1887 at
the age of eighty-two he wrote and published a seventy-five-page pamphlet titled "An Address to all Believers in Christ." It is poorly organized and sentimental but
does express his religious views and his rejection of Mormonism as defined by Brigham Young.

During his years in a non-Mormon society David tenaciously held to his testimony of the Book of Mormon. He was widely known as "the last surviving witness" and
was interviewed far more extensively than the other witnesses. He said that thousands came to inquire, and over fifty of these conversations are reported in reasonable
detail in contemporary diaries, letters, and newspapers.

Just before his death David called his family and a few friends to his bedside. Turning to his attending physician, he said, "Dr. Buchanan, I want you to say whether or
not I am in my right mind, before I give my dying testimony." The doctor answered, "Yes, you are in your right mind." David then bore testimony: "I want to say to you
all, the Bible and the record of the Nephites (Book of Mormon) is true, so you can say that you have heard me bear my testimony on my death-bed."6

David died on 25 January 1888 in Richmond at the age of eighty-three. The Richmond Democrat eulogized his life: "No man ever lived here, who had among our
people, more friends and fewer enemies. Honest, conscientious and upright in all his dealings, just in his estimate of men, and open, manly and frank in his treatment of
all, he made lasting friends who loved him to the end."7

Notes

   1. Seneca Farmer, 23 March 1825, as cited in Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Co., 1981),
p. 68.

  2. Lyndon W. Cook, ed., David Whitmer Interviews, a Restoration Witness (Orem, Utah: Grandin Book Co., 1991), p. xiv.

  3. David Whitmer, An Address to All Believers in Christ (Richmond, Mo.: no publisher, 1887).

  4. See Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Co., 1981), p. 70.

  5. Richmond Conservator, 9 January 1885, as cited in Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Co.,
1981), p. 74.

  6. Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:270.

  7. Richmond Democrat, 26 January 1888, as cited in Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Co.,
1981), p. 76.

John Whitmer

D&C 15; 26; 30; 47; 69:1; 70:1

Birth: 27 August 1802, Fayette Township, Seneca County, New York. Son of Peter Whitmer Sr. and Mary Musselman.

Death: 11 July 1878, Far West, Caldwell County, Missouri.

It was on the family farm in Fayette that John Whitmer learned the art of husbandry. He also learned the value of religious worship in his youth by attending the German
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                      Page 375       / 632
Reformed Church. His religious life dramatically changed in June 1829 when Joseph Smith accepted the hospitality of the Whitmers. John readily received      the prophetic
calling of Joseph and his message of the Restoration. He assisted the young Prophet as a scribe for the translation of the Book of Mormon before being baptized by
Oliver Cowdery.
Death: 11 July 1878, Far West, Caldwell County, Missouri.

It was on the family farm in Fayette that John Whitmer learned the art of husbandry. He also learned the value of religious worship in his youth by attending the German
Reformed Church. His religious life dramatically changed in June 1829 when Joseph Smith accepted the hospitality of the Whitmers. John readily received the prophetic
calling of Joseph and his message of the Restoration. He assisted the young Prophet as a scribe for the translation of the Book of Mormon before being baptized by
Oliver Cowdery.

Sacred events in holy writ witness of his devotion and the Lord's love for him (see D&C 15). He remembered with gratitude his privilege to be one of the Eight
Witnesses to the Book of Mormon. John was an influence for good during the early days of the Church in New York. He did as directed by divine revelation: "Let your
time be devoted to the studying of the scriptures, and to preaching, and to confirming the church at Colesville" (D&C 26:1). He strengthened the Colesville Saints and
acted as a scribe for the Bible translation in its early stages. Following the September 1830 Church conference in Fayette he was told, "My servant John, thou shalt
commence from this time forth to proclaim my gospel, as with the voice of a trump" (D&C 30:9).

From Fayette, New York, to Kirtland, Ohio, John shared news of the Restoration, but not all were pleased with his message. "A young man by the name of Whitmer
arrived here last week with a new batch of revelations from God, as he pretended, which have just been communicated to Joseph Smith," announced the Painesville
Telegraph.1 Undaunted by mockery, John unflinchingly asserted the truthfulness of the gospel.

When not proselytizing he continued to share his scribal talents with the Prophet, and the Lord called him to write the history of the Church (see D&C 47:1). He initially
fulfilled this assignment with faithfulness. His ninety-six written pages are considered by some historians to be the most authoritative history of the Church before 1838.

John Whitmer and Oliver Cowdery hand-carried the scribed revelations to Independence, Missouri. There W. W. Phelps began the typesetting and printing, but mob
action prevented their intended publication as the Book of Commandments. John remained in Missouri in a small Mormon colony near the Little Blue River. He played
a leading role in the Jackson County conflict and is remembered for willingly offering himself to the mob as a hostage to prevent further violence.

He also was a leader in Clay County and his name appears on several important documents. By 1834 some of the Saints viewed him as second only to David in
prominence and ability among the Whitmer brothers. On 3 July 1834 he became a member of the Church presidency in Missouri. Using legal sources he actively sought
redress and protection against mob violence. Perhaps because of his diligent response to duty, the Lord commanded him to return to Kirtland to accept an endowment
of the Spirit "with power from on high and proclaim the everlasting gospel."2

John remained in Kirtland from 1835 to 1836. On 18 May 1835 he was appointed editor of the Mormon newspaper. He wrote, "This day held a council and contrary
to my feelings or expectations I was appointed to edit the Messenger and Advocate."3 His last editorial contained his testimony: "I know that the Bible, book of
Mormon and book of Doctrine and Covenants of the church of Christ of Latter Day Saints, contain the revealed will of heaven."4

Upon returning to Missouri he aided the Saints by purchasing tracts of land in Caldwell County that later became known as Far West. However, financial irregularities
in the purchase led to allegations and an investigation of his actions. Angered by directives to account for his use of Church funds, he declined to disclose the records.
John was excommunicated on 10 March 1838 "for persisting in unchristian-like conduct" and for refusal to return to the Prophet the historical writings of the Church.
His public reaction to the excommunication was anger, but privately he wrote in his history asking that "I may be forgiven of my faults, and my sins be blotted out, and
in the last day be saved in the kingdom of God, notwithstanding my private situation, which I hope will soon be bettered, and I find favor in the eyes of God, all men
and his Saints."5

John remained in Missouri during the atrocities arising from the Extermination Order of 1838, free from persecution because of his disassociation with the Saints. When
the Saints fled from their homes and property in Far West he returned and took advantage of cheap prices for land and succeeded in purchasing much of the
abandoned town. He resided in Far West for the remainder of his life.

During the next forty years he wrote the final chapters of his history, revealing his bitterness toward Joseph Smith and Mormonism. He had brief religious encounters
with William E. McLellin in 1847, and later a sympathetic leaning to the Strangites and then the leadership of his brother David.

After 1856 John Whitmer was the sole survivor of the Eight Witnesses. His testimony of the Book of Mormon was told again and again with strong emotions. "Old
Father John Whitmer told me last winter, with tears in his eyes, that he knew as well as he knew he had an existence that Joseph translated the ancient writing which
was upon the plates which he 'saw and handled.'"6

John died on 11 July 1878 in Far West. His estate at death consisted of 625 acres of prime farmland near Far West, livestock, farm machinery, and a two-story home.
A eulogy in the Kingston Sentinel praised him. "Mr. Whitmer remained at Far West and has since been a highly respected and law abiding citizen."7

Notes

  1. Painesville (Ohio) Telegraph, 18 January 1831, as cited in John Whtmer, An Early Latter Day Saint History: The Book of John Whitmer, F. Mark McKiernan
and Roger D. Launius, eds. (Independence, Mo.: Herald Publishing House, 1980), p. 13.

  2. "The Conference Minutes and Record Book of Christ's Church of the Latter-day Saints, Far West Record," p.41, as cited in John Whtmer, An Early Latter Day
Saint History: The Book of John Whitmer, F. Mark McKiernan and Roger D. Launius, eds. (Independence, Mo.: Herald Publishing House, 1980), p. 16.

  3. Journal of John Whitmer, as cited in Davis Bitton, Guide to Mormon Diaries and Autobiographies, 1977.

  4. Messenger and Advocate 2 (March 1836): 287.

  5. John Whtmer, An Early Latter Day Saint History: The Book of John Whitmer, F. Mark McKiernan and Roger D. Launius, eds. (Independence, Mo.: Herald
Publishing House, 1980), p. 20.

  6. Myron Bond letter, Saints' Herald, 15 August 1878, p. 254.

  7. Kingston (Missouri) Sentinel, as cited in John Whtmer, An Early Latter Day Saint History: The Book of John Whitmer, F. Mark McKiernan and Roger D.
Launius, eds. (Independence, Mo.: Herald Publishing House, 1980), p. 21.

Peter Whitmer Jr.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 376 / 632
D&C 16, 30

Birth: 27 September 1809, Fayette Township, Seneca County, New York. Son of Peter Whitmer Sr. and Mary Musselman.
Launius, eds. (Independence, Mo.: Herald Publishing House, 1980), p. 21.

Peter Whitmer Jr.

D&C 16, 30

Birth: 27 September 1809, Fayette Township, Seneca County, New York. Son of Peter Whitmer Sr. and Mary Musselman.

Death: 22 September 1836, Liberty, Clay County, Missouri.

Some time before his birth Peter Whitmer's family moved from Pennsylvania to the farmlands of Fayette, where they resided in a one-and-a-half story, twenty-foot-
square log house. In that log cottage Peter was reared by a hard-working, God-fearing father who valued strict discipline.

He and his family worshiped with the German Reformed congregation of Zion's Church, just south of the Whitmer farm, until 1829. In the summer of 1829 young Peter
became acquainted with Joseph Smith. Their friendship grew as the Prophet resided in the family home in Fayette. Peter was privileged to assist him sometimes as
scribe in the translation of the Book of Mormon and to be one of Eight Witnesses who saw and handled the Book of Mormon plates.

In June 1829 the Prophet was given a revelation of what would "be of the most worth" to Peter: "The thing which will be of the most worth unto you will be to declare
repentance unto this people, that you may bring souls unto me, that you may rest with them in the kingdom of my Father. Amen." (D&C 16:1, 3-6.)

The first soul Peter brought to the Lord was his own. He was baptized by Oliver Cowdery and ordained an elder in June 1830. According to the testimony of his
brother David, given in 1881, Peter was one of the first seven elders ordained in the latter days.

In September 1830 he was called by revelation to preach the gospel with Oliver Cowdery: "Behold, I say unto you, Peter, that you shall take your journey with your
brother Oliver; for the time has come that it is expedient in me that you shall open your mouth to declare my gospel. to build up my church among the Lamanites. Be
diligent in keeping my commandments, and you shall be blessed unto eternal life." (D&C 30:5-6, 8.)

One month later Peter was directed to accompany Parley P. Pratt, Oliver Cowdery, and Ziba Peterson "into the wilderness among the Lamanites" (D&C 32:2).

The missionaries to the Lamanites, as they became known, began their journey in October 1830 to the frontier to share the Book of Mormon with Indian tribes. They
trekked near Buffalo, New York, where they preached to the Catteraugus Indians. From Buffalo they traveled to Mentor, Ohio, where they baptized Sidney Rigdon
and many of his congregation. Convert Lyman Wight recalled hearing young Peter testify that he had seen the plates. Peter's terse diary entry announced, "We declared
the Book of Mormon."1

They then journeyed to Sandusky, Ohio, to preach to the Wyandot Indians. From Sandusky they traveled to Cincinnati and then two hundred miles to St. Louis. For
the last three hundred miles they trudged through trackless wastes of snow to Independence, Missouri, about fifteen hundred miles from where they had started.

In the frontier town of Independence Peter became an accomplished tailor. One of his clients was General Alexander Doniphan, who hired him to make a suit. He
remained in Independence until August 1831 when he joined other elders in returning to Ohio. At a Church conference in Ohio on 25 October 1831 he was ordained a
high priest by Oliver Cowdery. Brief notes from the conference include excerpts from a speech given by Peter: "My beloved brethren ever since I have had an
acquaintance with the writing of God I have [viewed] eternity with perfect confidence."2

He soon returned to Missouri and supported his family by continuing his trade as a tailor. Mary Elizabeth Lightner became his employee: "I went to work for Peter
Whitmer, who was a tailor by trade, and just married. He was crowded with work, and Lilburn W. Boggs offered him a room in his house, as he had just been elected
lieutenant governor, and wanted Peter to make him a suit for his inauguration ceremonies. Peter did make [the suit], and I stitched the collars and faced the coat. Mr.
Boggs often came in to note the progress of the work."3

Peter and his family suffered from mobocracy and religious persecution in 1833 before fleeing to Clay County. Residing in temporary shelters on the disease-ridden
swamplands of Clay proved distressing for Peter's health. Nevertheless, he extended hospitality to the sick of Zion's Camp. One of the afflicted, Heber C. Kimball,
recalled his kindness: "I went to Liberty, to the house of brother Peter Whitmer, which place I reached with difficulty, being much afflicted myself with the disease that
was among us. I stayed there until I started for home. I received great kindness from them."4

It is assumed that Peter also extended kindness to his oldest brother, Christian. Unfortunately, in 1835 Christian died. Although Peter suffered from consumption and
infection at this time, his problems did not preclude his service on the local high council in 1836.

However, ten months following the death of Christian, on 22 September 1836, Peter died near Liberty, Clay County. He was buried by the side of his brother. Their
brother-in-law Oliver Cowdery wrote in eulogy of the faithful brothers:

By many in this church, our brothers were personally known: they were the first to embrace the new covenant, on hearing it, and during a constant scene of persecution
and perplexity, to their last moments, maintained its truth-they were both included in the list of the eight witnesses in the Book of Mormon, and though they have
departed, it is with great satisfaction that we reflect, that they proclaimed to their last moments, the certainty of their former testimony.5

Notes

  1. As cited in Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Co., 1981), p. 126.

  2. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830-1844 (Salt Lake City:
Deseret Book Co., 1983), p. 21.

  3. Mary Elizabeth Rollins Lightner, autobiography, Utah Genealogical and Historical Magazine 17 (July 1926): 196.

  4. Heber Kimball, "Extract from Journal," Times and Seasons 6 (15 March 1845): 839.

  5. Oliver Cowdery, "The Closing Year," Messenger and Advocate 3 (December 1836): 426.

Peter Whitmer Sr.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 377 / 632
D&C 14: Introduction; 21: Introduction; 34:

Introduction; 128:21
  5. Oliver Cowdery, "The Closing Year," Messenger and Advocate 3 (December 1836): 426.

Peter Whitmer Sr.

D&C 14: Introduction; 21: Introduction; 34:

Introduction; 128:21

Birth: 14 April 1773, Pennsylvania.

Death: 12 August 1854, Richmond, Ray County, Missouri.

Peter Whitmer Sr. married Mary Musselman and they became the parents of eight children. Three of the children are mentioned by name in the Doctrine and
Covenants-David, Peter Jr., and John. By 1809 the family had settled on farmland in the German-extraction township of Fayette, New York. Peter was elected an
overseer of district highways in 1826 and a local school trustee in 1827.

Among his contemporaries he was known as a hard-working, God-fearing man. He attended worship services in a log structure known as Zion's Church, located a
mile south of his farm. His German Reformed pastor, Diedrich Willers Sr., described him as "a quiet, unpretending, and apparently honest, candid, and simple-minded
man." The pastor's son Diedrich Willers Jr. wrote of Peter Whitmer Sr. as being "spoken of by old Fayette residents as a worthy and industrious citizen."1

On his property, deeded to him in four transactions between 1819 and 1827, Peter built a one-and-a-half-story log home.2 The home played such a significant role in
the early days of Mormonism that it often surpassed its owner. In 1829 the Prophet completed the translation of the Book of Mormon in the home; on the Peter
Whitmer property three witnesses beheld the angel and saw the Book of Mormon plates; and on 6 April 1830 the Church was organized in the home. The first three
conferences of the Church also were held there.

Peter embraced the wonderful truths that were unfolding in his home. Just twelve days after the Church was organized, on 18 April 1830, he and his wife were baptized
in Seneca Lake by Oliver Cowdery. In obedience to the Lord's command, the following year he moved his family to Kirtland. By 1832 they were residing in Jackson
County, Missouri. The Zion existence they had hoped to establish there ended as mobbers drove the Whitmers to the swamplands of Clay County. Father Whitmer, as
he was affectionately known, suffered from religious persecution with other righteous Saints.

His faithfulness to the restored gospel and the Prophet Joseph Smith remained strong until he relocated with his family in Far West. In 1838 he turned from the truth he
had avowed for nine years and joined his apostate sons Jacob, John, and David in rebellion against the Prophet. Joseph Smith wrote that Father Whitmer and others
"said I was a fallen Prophet, and they were capable of leading the people."3 Peter relocated among dissenters in Richmond, Missouri. He died on 12 August 1854 in
Richmond at the age of eighty-one.

Notes

  1. As cited in Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Co., 1981), p. 125.

   2. Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Co., 1981), p. 125. The house no longer stands, but a
replica has been built on the foundation stones. On 26 September 1926 the Church purchased from Joseph H. Manges and his wife what was known as the "Peter
Whitmer Farm."

  3. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 5:217.

Newel K. Whitney

D&C 63:42-46; 64:26; 72:8; 84:112, 114; 93:50; 96:2;

104:39-42; 117:1, 4, 11

Birth: 5 February 1795, Marlborough, Windham County, Vermont. Son of Samuel Whitney and Susanna Kimball.

Death: 23 September 1850, Salt Lake City, Salt Lake County, Utah.

At age nineteen Newel K. Whitney entered merchandising in the village of Plattsburg, New York, on the western shore of Lake Champlain. In September 1814 he
fought to save Plattsburg from the British forces. Fortunately, the British fleet had already been defeated on the lake and the British land troops were so discouraged
that Plattsburg was saved without much of a fight.

Even though this was a strategic victory for the United States, through the war Newel lost most of his personal possessions. He left Plattsburg and moved to Green Bay
on Lake Michigan, where he set up as an Indian trader, buying and selling furs for an eastern market. A skirmish with an enraged, drunken Indian caused Newel to
abandon the Indian trade.

He settled in Ohio, on the shores of Lake Erie, where he accepted employment with Sidney Gilbert as a clerk and bookkeeper. His business success was described by
his wife, Elizabeth: "We prospered in all our efforts to accumulate wealth, so much so, that among our friends it came to be remarked that nothing of Whitney's ever got
lost on the lake, and no product of his exportation was ever low in the market; always ready sales and fair prices."1

Amid their prosperity Newel and Elizabeth began to examine religious creeds. About midnight one evening they prayed to know how to receive the Holy Ghost.
Elizabeth said: "The Spirit rested upon us and a cloud overshadowed the house. It was as though we were out of doors. The house passed away from our vision. A
solemn awe pervaded us. We saw the cloud and felt the Spirit of the Lord. Then we heard a voice out of the cloud saying 'Prepare to receive the word of the Lord, for
it is coming.'"2

The word of the Lord came with the missionaries who had been called to take the gospel to the Lamanites and were proselytizing en route. In November 1830 Newel
and Elizabeth were baptized.

The Prophet Joseph Smith saw a vision in which Newel was pleading with the Lord that the Prophet would come to Kirtland. On or about 1 February 1831 he arrived
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                             Page 378 / 632
at the Whitney store:

"Newel K. Whitney! Thou art the man!" he exclaimed, extending his hand cordially, as if to an old and familiar acquaintance.
The word of the Lord came with the missionaries who had been called to take the gospel to the Lamanites and were proselytizing en route. In November 1830 Newel
and Elizabeth were baptized.

The Prophet Joseph Smith saw a vision in which Newel was pleading with the Lord that the Prophet would come to Kirtland. On or about 1 February 1831 he arrived
at the Whitney store:

"Newel K. Whitney! Thou art the man!" he exclaimed, extending his hand cordially, as if to an old and familiar acquaintance.

"You have the advantage of me," replied the one addressed, as he mechanically took the proffered hand-a half-amused, half mystified look overspreading his
countenance-"I could not call you by name, as you have me."

"I am Joseph Smith, the Prophet," said the stranger, smiling. "You've prayed me here; now what do you want of me?"3

Elizabeth wrote of this event, "I remarked to my husband that this was the fulfillment of the vision we had seen of a cloud, as of glory, resting upon our house."4

The Prophet and his wife resided with the Whitneys for several weeks. Newel's call to the bishopric would require that he open his home to many others (see D&C
72:1-8). One historical account states: "Newel K. Whitney, staggering under the weight of the responsibility that was about to be placed upon him, said to the Prophet:
'Brother Joseph, I can't see a Bishop in myself.' The Prophet answered: 'Go and ask the Lord about it'. And Newel did ask the Lord, and he heard a voice from
heaven say, 'Thy strength is in me.'"5

Joseph loved Bishop Whitney. In June 1832 he wrote to Emma, "He is chearful and patient and a true Brother to me."6 On 7 October 1835 Joseph received a blessing
for Newel through the Urim and Thummim: "Blessed of the Lord is Brother Whitney, even the bishop of the Church of Latter-day Saints, for the Bishopric shall never
be taken away from him while he liveth. He shall deal with a liberal hand to the poor and the needy, the sick and afflicted, the widow and the fatherless."7

In partial fulfillment of the blessing, Newel held a three-day feast in January 1836 for the poor Saints in the Kirtland vicinity. The Prophet wrote of this event: "Attended
a sumptuous feast at Bishop Newel K. Whitney's. This feast was after the order of the Son of God-the lame, the halt, and the blind were invited, according to the
instructions of the Savior. We received a bountiful refreshment, furnished by the liberality of the Bishop. The company was large."8

Joseph's feeling for this faithful man was one of profound gratitude: "Thou art a faithful friend in whom the afflicted sons of men can confide, with the most perfect safety.
Let the blessings of the Eternal also be crowned upon his head. How warm that heart! how anxious that soul! for the welfare of one who has been cast out, and hated
of almost all men. Brother Whitney, thou knowest not how strong those ties are that bind my soul and heart to thee."9

After Joseph's death Newel was called as the Presiding Bishop of the Church. He and his family journeyed to the Salt Lake Valley in 1848.

On Saturday, 21 September 1850, he returned home from his labors in the bishopric, complaining of a severe pain in his left side. By Monday, 23 September, his
condition had become worse. President Brigham Young, Heber C. Kimball, and other Church leaders gathered at his home. He passed away at 11:00 a.m. His
obituary stated: "Thus, in full strength, and mature years, has one of the oldest and most exemplary and useful members of the Church fallen suddenly; leaving a large
family to mourn the loss of an affectionate husband, and a kind and generous father."10

Notes

   1. Edward W. Tullidge, The Women of Mormondom (New York: Tullidge and Crandall, 1877), p. 34. The Kirtland Land and Tax Records graphically portray
Newel's economic prosperity. His name is found eighteen times as the taxpayer for the "Whitney Company," five times as "Whitney N. & Miller G. Trustee," and forty-
eight times as an individual.

  2. Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:223.

  3. Orson F. Whitney, "Newel K. Whitney," Contributor 6 (1885): 125.

  4. Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:224.

  5. Roy W. Doxey, Latter-day Prophets and the Doctrine and Covenants, 4 vols. (Salt Lake City: Deseret Book Co., 1978), 2:434.

  6. Joseph Smith, The Personal Writings of Joseph Smith, comp. Dean C. Jessee (Salt Lake City: Deseret Book Co., 1984), p. 239.

  7. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:288.

  8. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:362.

  9. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 5:108.

  10. Deseret News, 23 September 1850.

Lyman Wight

D&C 52:7, 12; 103:30; 124:18, 22-24, 60, 62, 70

Birth: 9 May 1796, Fairfield Township, Herkimer County, New York. Son of Levi Wight and Sarah Corbon.

Death: 31 March 1858, Dexter, Medino County, Texas.

Lyman Wight enlisted in the military during the War of 1812 and was stationed at Sackets Harbor, New York, until the conflict ended. He moved to Ohio about 1826
and by 1829 had joined the Campbellite-based "Common Stock Family" on the Isaac Morley farm. Like others in the "Family," he discarded his Campbellite leanings
in favor of the truths preached by the missionaries, being baptized by Oliver Cowdery 14 November 1830.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 379 / 632
At the fourth general conference of the Church he was ordained by the Prophet Joseph Smith to the office of high priest, the first man so designated in this dispensation.
A few days later he was called to serve a mission to Missouri and was warned, "Let my servant Lyman Wight beware, for Satan desireth to sift him as chaff" (D&C
Lyman Wight enlisted in the military during the War of 1812 and was stationed at Sackets Harbor, New York, until the conflict ended. He moved to Ohio about 1826
and by 1829 had joined the Campbellite-based "Common Stock Family" on the Isaac Morley farm. Like others in the "Family," he discarded his Campbellite leanings
in favor of the truths preached by the missionaries, being baptized by Oliver Cowdery 14 November 1830.

At the fourth general conference of the Church he was ordained by the Prophet Joseph Smith to the office of high priest, the first man so designated in this dispensation.
A few days later he was called to serve a mission to Missouri and was warned, "Let my servant Lyman Wight beware, for Satan desireth to sift him as chaff" (D&C
52:7, 12). Several months after reaching Missouri he and others went to Cincinnati, Ohio, where he was so powerful in his discourses that a hundred people were
baptized.

Lyman resided in Jackson County, Missouri, until mobs forced him to flee to Clay County. He volunteered to go and inform the Prophet in Kirtland of the suffering of
the Missouri Saints, although he had only three days' provisions for the journey; and he went with Parley P. Pratt. The answer to the problems of the Saints in Missouri
was to raise a potential military force, Zion's Camp, to march from Kirtland in the redemption of Zion (see D&C 103:30). Lyman journeyed to Pennsylvania, New
York, Indiana, Illinois, and Michigan mustering volunteers for Zion's Camp. He marched as second only to Joseph Smith in the camp, walking from Michigan to Clay
County, Missouri, without stockings on his feet.

According to Benjamin F. Johnson, "By Apostle Lyman Wight we were taught to 'pray for our enemies,' that God would damn them, and 'give us power to kill them.'"1
Lyman's bold statements such as "Boys, eat, drink and be merry for to-morrow we-fight" caused him to be greatly feared by the Missourians.2 His explosive
expressions of retaliation brought difficulties to the Saints as tempers flared.

His loudly proclaimed false doctrine brought difficulties to himself. A Church court was held on 21 August 1834 to investigate charges of Lyman preaching that "all
disease in this Church is of the devil, and that medicine administered to the sick is of the Devil, for the sick in the Church ought to live by faith." Another charge made
against him, in a Church court on 24 April 1837, was that he taught "the Church were under a telestial law, because God does not whip in a Celestial. And that the
Book of Covinants and Doctrine was a telestial law and the Book of Commandments were a Celestial law."3 Lyman sought forgiveness and it was granted, but
remarks were heard among the Saints such as "Lyman Wight, as a bull in the net, is in danger of apostasy, but the Prophet holds on to him."4

Nevertheless, on 28 June 1838 he was appointed second counselor to John Smith, president of the Adam-ondi-Ahman Stake. Four months later he was a captive of
the mob militia and was charged with treason and murder. Missourian General Wilson confided: "Col. Wight, we have nothing against you, only that you are associated
with Joe Smith. He is our enemy and a damned rascal. If you will come out and swear against him, we will spare your life."

Lyman defiantly replied: "Joseph Smith is not an enemy to mankind, he is not your enemy, and is as good a friend as you have got. Had it not been for him, you would
have been in hell long ago, for I should have sent you there, by cutting your throat, and no other man but Joseph Smith could have prevented me, and you may thank
him for your life."

Wilson responded, "Wight, you are a strange man; but if you will not accept my proposal, you will be shot tomorrow morning at 8."

Lyman said, "Shoot and be damned."5

His life was spared, yet his imprisonment had just begun. Lyman was chained to the Prophet in the squalor of Richmond Jail and then confined with him in inhumane
conditions in Liberty Jail. It was not until October 1839 that he enjoyed a brief season of peace, when he again served as a counselor to John Smith, but this time in the
Zarahemla Stake presidency.

On 8 April 1841 Lyman was ordained to the apostleship. His first apostolic assignment was strengthening the Saints in the East and collecting funds for building the
Nauvoo Temple and the Nauvoo House. He successfully fulfilled these assignments and in the process baptized about two hundred individuals in Kirtland referred to as
"dead members of the Church, and brought many of them to Nauvoo."6 From Nauvoo he journeyed up the Mississippi River to Black River, Wisconsin, in February
1844, to help supervise the cutting of timber in the pineries for the temple and the Nauvoo House.

In Wisconsin he first expressed his desire to preach to the Indians in Texas. Fulfillment of this desire did not materialize until after the martyrdom of Joseph Smith.
Contrary to apostolic counsel he stubbornly held the view that Joseph Smith had called him to establish a mission in Texas among the Lamanites. His adamant,
persuasive stance caused nearly 150 Saints in Wisconsin to journey with him to Texas. They established a small Mormon-breakaway colony, building mills near the
present site of Austin before moving to the Perdinales River Valley.

In his tract "An Address by Way of an Abridged Account and Journal of My Life with an Appeal to the Latter Day Saints, Scattered Abroad in the Earth " Lyman
wrote of his opposition to Brigham Young's leadership of the Church: "Notwithstanding their long ears and slanderous tongue, they will find them too short and too
feeble to compete with a man who has gained his right and inheritance by passing through the sufferings which I have passed through."7 He then invited all the earth to
gather to Texas in preparation for Zion's redemption.

Lymanism, as his apostate doctrine was known, had its greatest impact among the Saints scattered in Iowa and Missouri in 1848. Two Apostles wrote: "A number of
the persons affected with the 'Texas Epidemic' are busy visiting remote branches and instilling into the minds of the people the ideas that the authorities dare not interfere
with Lyman in his course for he was right, however much they might say against him they would take no public action."8 Public action was taken, however, in the Great
Salt Lake City fort on 3 December 1848, as fellowship was withdrawn from Lyman Wight. That disciplinary act cured the "Texas Epidemic."

Lyman resided in Texas for the remainder of his life. In 1850 he was elected chief justice of Gillespie County. By 1851 his religious leanings had turned to thoughts of
Joseph Smith III taking "his father's place in the flesh!"9 Lyman died suddenly of epileptic fits at Dexter on 31 March 1858, having been sick only five hours.

Notes

  1. Benjamin F. Johnson, letter to George S. Gibbs, as cited in E. Dale LeBaron, "Benjamin Franklin Johnson: Colonizer, Public Servant, and Church Leader," M.A.
Thesis, Brigham Young University, 1967, pp. 325-46.

  2. Lyman Omer Littlefield, Reminiscences of Latter-day Saints (Logan, Utah: The Utah Journal Co., 1888), p. 61.

  3. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:147, and Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830-
1844 (Salt Lake City: Deseret Book Co., 1983), p. 111.

  4. Edward Stevenson, Selections from the Autobiography of Edward Stevenson, 1820-1897 (1820-1846), ed. Joseph Grant Stevenson (Provo, Utah: Stevenson's
Copyright (c)Center,
Genealogical  2005-2009,
                     1986),Infobase
                            p. 60. Media Corp.                                                                                       Page 380 / 632

  5. Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:95.
1844 (Salt Lake City: Deseret Book Co., 1983), p. 111.

  4. Edward Stevenson, Selections from the Autobiography of Edward Stevenson, 1820-1897 (1820-1846), ed. Joseph Grant Stevenson (Provo, Utah: Stevenson's
Genealogical Center, 1986), p. 60.

  5. Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:95.

  6. Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:96.

  7. Lyman Wight, "An Address by Way of an Abridged Account and Journal of my Life From February 1844 up to April 1848 With an Appeal to the Latter-day
Saints ," p. 13, Archives Division, Church Historical Department, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah.

  8. Letter of George A. Smith and Ezra T. Benson to Brigham Young, 7 October 1848, in Brigham Young Papers, as cited in Richard E. Bennett, "Lamanism,
Lymanism, and Cornfields," Journal of Mormon History 13 (1986-1987): 58 n. 36.

  9. As cited in Susan Easton Black, Early Members of the Reorganized Church of Jesus Christ of Latter Day Saints, 6 vols. (Provo, Utah: Religious Studies Center,
Brigham Young University, 1993), 2:791. Many of Lyman's early followers joined the RLDS church.

Frederick G. Williams

D&C 64:21; 81:1 Introduction; 90:6, 19; 92:1; 93:41-43,

52-53; 102:3; 104:27, 2

Birth: 28 October 1787, Suffield, Hartford County, Connecticut. Son of William (or Warren) Williams and Ruth Granger.

Death: 25 (or 10) October 1842, Quincy, Adams County, Illinois.

During his early youth Frederick G. Williams had a near-fatal accident one winter as he and his friends attempted to walk across frozen Lake Erie. The ice broke,
leaving them helpless on a floating block until the next day, when they were sighted by a boat captain and rescued. Frederick was never robust after the incident.

Perhaps the persistence of health problems into maturity led him to study medical books and proclaim himself a doctor. He advocated the herb-based Thompsonian
system of medicine before becoming eclectic in his practice. His medical career temporarily halted at the outbreak of the War of 1812, as he entered the fight against
the British near Lake Erie. After the war he became a boat pilot, navigating the waters from Buffalo to Detroit. One passenger aboard his vessel, Rebecca Swain,
caught his fancy and they later married.

By 1816 the young couple were residing in Warrensville, Ohio, where Frederick again practiced medicine. As his financial situation improved he moved to a farm in
Chardon, Ohio, where he attended a local congregation of Campbellites. Learning from coreligionists of encouraging economic opportunities in Kirtland, he and
Rebecca located there on a 144-acre farm.

Frederick was serving as a justice of the peace in Kirtland when he met the missionaries sent to the Lamanites. Rebecca readily received their message of the gospel
and the Book of Mormon. Before Frederick was converted he carefully weighed the truthfulness of their preaching by comparing the Book of Mormon with the
teachings of the Bible. In October 1830 he was baptized, confirmed, and ordained an elder. As the missionaries contemplated continuing their journey to the western
frontier, they invited their new convert to join them. Frederick was acquainted with the frontier and his insights proved helpful on the journey. After a ten-month
absence he returned to his family in Kirtland.1

In March 1832 the Lord called him to be a counselor to the Prophet Joseph Smith (see D&C 81:1-3, 6). The love of the Prophet for his counselor is best illustrated by
Joseph's naming his newborn son "Frederick Granger Williams Smith."2 The Prophet trusted him with myriad responsibilities. He was a personal scribe, an organizer of
the printing firm F. G. Williams and Company, and an editor of the Northern Times. Joseph Smith penned:

Brother Frederick G. Williams is one of those men in whom I place the greatest confidence and trust, for I have found him ever full of love and brotherly kindness. He
is not a man of many words, but is ever winning, because of his constant mind. He shall ever have place in my heart. God grant that he may overcome all evil. Blessed
be Brother Frederick, for he shall never want a friend; and his generation after him shall flourish.3

In May 1834 Frederick deeded his farm to the Prophet and joined Zion's Camp with the hope of redeeming Zion. He served as paymaster of the camp until the men
were discharged. Upon returning to Kirtland he continued to faithfully demonstrate his love of the gospel and the latter-day work. Perhaps because of his unwavering
faith he was privileged to witness an angel enter the Kirtland Temple on the day of dedication. He testified that the angel sat "between Father Smith and himself, and
remained there during the prayer."4 He further testified that "the Savior, dressed in his vesture without seam, came into the stand and accepted of the dedication of the
house, that he saw him, and gave a description of his clothing and all things pertaining to it."5

Unfortunately Frederick did not maintain his attitude of devotion. Detailed accounts of his fall are sparse and confusing. On 29 May 1837 a Church court was held and
five members of the high council expressed their grievances over his actions and those of four others and requested an investigation of their conduct: "We, the
undersigned, feeling ourselves aggrieved with the conduct of Frederick G. Williams, believing that [his] course for some time past has been injurious to the Church of
God, We should have an investigation of [his] behavior, believing it to be unworthy of [his] high calling."6

The court did not come to a conclusion on the charges. After this Frederick's name was not mentioned in the Prophet's writings until the conference of 3 September
1837. At that time, when his name was presented as a counselor in the Presidency it was rejected. Family tradition and historical records conflict over whether he also
lost his membership. The answer may be found in the Prophet's writing of 5 August 1838: "Frederick G. Williams had recently been re-baptized."7

By 1838 Frederick had joined the Saints in Missouri. In writing a Missouri redress petition on 17 March 1840 he claimed that he was "redused and Left myself and
family in a state of poverty with a delicate state of health in an advanced stage of life."8 On 6 April 1840 he spoke to an assembly of Saints, humbly seeking forgiveness
for his former wrongdoings in Missouri and expressing his determination to do the will of God. He was forgiven and received back into Church fellowship.

During the remaining two years of his life he was a frequent visitor in the Prophet's home. One night the Prophet said to him, "Brother Frederick, I don't like to see you
leave. You are going home to die." He answered, "I am already a dead man."9 He died in October 1842 in Quincy from a lung hemorrhage at the age of fifty-four.
Many descendants believe he died of a broken heart.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 381 / 632
Notes

  1. Nancy Clement Williams, After 100 Years! Meet Frederick Granger Williams (Independence, Mo.: Zion's Printing and Publishing Co., 1951).
During the remaining two years of his life he was a frequent visitor in the Prophet's home. One night the Prophet said to him, "Brother Frederick, I don't like to see you
leave. You are going home to die." He answered, "I am already a dead man."9 He died in October 1842 in Quincy from a lung hemorrhage at the age of fifty-four.
Many descendants believe he died of a broken heart.

Notes

  1. Nancy Clement Williams, After 100 Years! Meet Frederick Granger Williams (Independence, Mo.: Zion's Printing and Publishing Co., 1951).

  2. This child of Joseph's was born 20 July 1836.

  3. As cited in Nancy Clement Williams, After 100 Years! Meet Frederick Granger Williams (Independence, Mo.: Zion's Printing and Publishing Co., 1951), p. 77.

  4. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:427.

  5. George A. Smith, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 11:10.

  6. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:484-85.

  7. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 3:55.

  8. As cited in Clark V. Johnson, ed., Mormon Redress Petitions: Documents of the 1833-1838 Missouri Conflict (Provo, Utah: Religious Studies Center, Brigham
Young University, 1992), p. 377.

  9. Nancy Clement Williams, After 100 Years! Meet Frederick Granger Williams (Independence, Mo.: Zion's Printing and Publishing Co., 1951), pp. 126-27.

Samuel Williams

D&C 124:137

Birth: 22 March 1789, Russell, Hampden County, Massachusetts. Son of Samuel Williams and Azubah Warner.

Death: 10 November 1855, Ogden, Weber County, Utah.

Samuel Williams, a resident of Kirtland, was baptized a member of the Church before migrating with the Saints to Missouri. He suffered from religious bigotry in
Missouri and was forced to flee the state. He made a solemn covenant to assist other suffering Saints as they also journeyed from Missouri to Illinois.1

In Nauvoo, Samuel lived near the temple site from 1839 to 1846 and attended the Nauvoo Second Ward.2 On 19 January 1841 he was appointed by revelation to be
a counselor to the elders quorum president, John Hicks: "And again, I say unto you, I give unto you John A. Hicks, Samuel Williams, and Jesse Baker, which
priesthood is to preside over the quorum of elders" (D&C 124:137).

After the apostasy of Hicks, Samuel served as the elders quorum president and retained Jesse Baker as a counselor.3 Not much is written of their quorum meetings. It
is assumed that Samuel's faithful adherence to duty contrasted with his predecessor, John Hicks, as he was also called to be a temporary member of the Nauvoo high
council.

As persecution mounted, Samuel fled from Illinois with the migrating Saints to the frontier of Iowa. He was ordained a high priest on 24 December 1846 in Winter
Quarters, where he remained until the summer of 1849. In the Utah federal census of 1850 he was listed as a stonecutter in Salt Lake City with a household of five and
a real wealth (land) of $75.4 He died on 10 November 1855 in Ogden, Utah, at the age of sixty-six.

Notes

  1. See Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-
day Saints, 1932-51), 3:252.

  2. See Lyman Platt, Nauvoo Early Mormon Record Series (Highland, Utah: L. De Platt, 1980).

  3. See Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-
day Saints, 1932-51), 7:297.

  4. See the Utah federal census 1850.

Calves Wilson

D&C 75:15

Birth and death: Unknown.

Calves Wilson was baptized before 25 October 1831 and ordained a priest on that date in Orange County, Ohio, by Oliver Cowdery. Three months later he was
called by revelation to proclaim the gospel: "And again, I say unto my servant Asa Dodds, and unto my servant Calves Wilson, that they also shall take their journey
unto the western countries, and proclaim my gospel, even as I have commanded them" (D&C 75:15).

It is not known whether the mission was fulfilled by either man.

In the spring(c)
 Copyright    of2005-2009,
                 1832 CalvesInfobase
                             accompanied Lyman
                                     Media Corp.Wight on a mission to Cincinnati, Ohio. According to a biographer,["[Lyman] delivered a seriesPageof lectures
                                                                                                                                                          382and built
                                                                                                                                                               / 632
up a branch of the Church, and baptized upwards of one hundred."1 It is assumed that Calves participated in the successful preaching in the Cincinnati area.

Notes
unto the western countries, and proclaim my gospel, even as I have commanded them" (D&C 75:15).

It is not known whether the mission was fulfilled by either man.

In the spring of 1832 Calves accompanied Lyman Wight on a mission to Cincinnati, Ohio. According to a biographer,["[Lyman] delivered a series of lectures and built
up a branch of the Church, and baptized upwards of one hundred."1 It is assumed that Calves participated in the successful preaching in the Cincinnati area.

Notes

  1. Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:93.

Lewis Dunbar Wilson

D&C 124:132

Birth: 2 June 1805, Milton, Chittenden County, Vermont. Son of Bradley Wilson and Mary (Polly) Gill.

Death: 11 March 1856, Ogden, Weber County, Utah.

Lewis Wilson was a resident of Richland County, Ohio, in 1830. He was baptized on 23 May 1836 in Green Township, Richland County. A notice of his priesthood
ordination appeared in the November 1836 Messenger and Advocate.1 He served a short mission with his brother, George Wilson, in May 1837. His missionary
license was recorded in the "License Records, in Kirtland, Ohio, by Thomas Burdick, Recording Clerk."2

Lewis moved from Ohio to Far West, Missouri, in the fall of 1837. The extermination order in Missouri forced his removal from the state. He itemized his losses in
Missouri in a redress petition:

I hereby certify that I purchased from Congress Two hundred and forty acres of land lying in Caldwell County and State of Missouri and Was compelled to leave the
same on acount of the order of the executive of the State.

When the Malitia came to Far West they took from me a valuable Horse which broke up my team I made extertions to obtain it again but without success. I was
obliged to part with my land (in order to make up my team and for means to get me conveyed out of the State) for one sixth of the value.3

In Illinois, Lewis served on the Nauvoo high council from 1839 to 1846 (see D&C 124:132). In July 1843 he and others volunteered to rescue the Prophet Joseph
Smith from the Missourians, and he was blessed for his courage by Hyrum Smith. Hyrum told the group that "if any persons were running Brother Joseph down the
river, under any pretext whatever [they] were to rescue Joseph, at all hazards and bring him to Nauvoo."4 When Joseph was rescued, Lewis continued his watchcare
of the Prophet as one of his bodyguards.

Lewis left Nauvoo in 1846 in the great Mormon exodus. He located in Garden Grove and later in Kanesville, Iowa Territory, before migrating to the Salt Lake Valley
in 1853. He settled with his family in Ogden, Utah, where he again served on a high council. Lewis died in March 1856 in Ogden at the age of fifty.

Notes

  1. See Messenger and Advocate 3 (November 1836): 415.

  2. Messenger and Advocate 3 (June 1837): 528.

  3. As cited in Clark V. Johnson, ed., Mormon Redress Petitions: Documents of the 1833-1838 Missouri Conflict (Provo, Utah: Religious Studies Center, Brigham
Young University, 1992), p. 554.

  4. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 5:482.

Wilford Woodruff

D&C 118:6; 124:129; 136:13; 138:53;

Official Declaration-1

Birth: 1 March 1807, Farmington, Hartford County, Connecticut. Son of Aphek Woodruff and Beulah Thompson.

Death: 2 September 1898, San Francisco, San Francisco County, California.

Wilford Woodruff's youth was marred by several accidents. In his words: "I have been numbered with those who are apparently the marked victims of misfortunes. It
has seemed to me at times as though some invisible power were watching my footsteps in search of an opportunity to destroy my life."1 In pondering the severity of the
mishaps, he wrote, "The repeated deliverances from all these remarkable dangers I ascribe to the mercies of my Heavenly Father."2

While religious subjects occupied his mind at an early age, Wilford did not profess religion until age twenty-three. However, he was strongly influenced by the elderly
Robert Mason-or Father Mason, as he was known-whom many called a prophet. Mason told Wilford that the Lord would establish his church and that Wilford would
"become a conspicuous actor in that kingdom."3 In preparation for these future events Wilford began to read the scriptures and participated in "earnest prayer before
God day and night as far as I could. I had pleaded with the Lord many hours in the forest, among the rocks, and in the fields, and in the mill-often at midnight for light
and truth and for His Spirit to guide me in the way of salvation."4

That guidance came in the winter of 1833 as he learned of the restored gospel. He listened to the preaching of Zera Pulsipher. "I believed all that he said," Wilford later
wrote. "The spirit bore witness of its truth." When he began to read the Book of Mormon, "the spirit bore witness that the record which it contained was true."5

On 31 December 1833 he was baptized by Zera Pulsipher. "The snow was about three feet deep, the day was cold, and the water was mixed with ice and snow, yet I
did not feel the cold."
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 383 / 632
Not long thereafter Wilford made his way to Kirtland, Ohio, where on 25 April 1834 he met the Prophet Joseph. When the Zion's Camp march began a week or so
later, Wilford was a part of it. From Missouri he went on a mission to the southern states. In 1836 he was back in Kirtland.
wrote. "The spirit bore witness of its truth." When he began to read the Book of Mormon, "the spirit bore witness that the record which it contained was true."5

On 31 December 1833 he was baptized by Zera Pulsipher. "The snow was about three feet deep, the day was cold, and the water was mixed with ice and snow, yet I
did not feel the cold."

Not long thereafter Wilford made his way to Kirtland, Ohio, where on 25 April 1834 he met the Prophet Joseph. When the Zion's Camp march began a week or so
later, Wilford was a part of it. From Missouri he went on a mission to the southern states. In 1836 he was back in Kirtland.

On 15 April 1837 he received his patriarchal blessing from Joseph Smith Sr., informing him that he would bring his father's household into the kingdom of God. Within
the month he left on a mission to the East to share the gospel with family and friends. On this mission he organized a branch of the Church at Fox Island before receiving
word that he had been appointed to the Quorum of the Twelve Apostles (see D&C 118:6). Wilford was ordained to that calling on 26 April 1839 at Far West,
Missouri.

As an Apostle his first assignment was to fulfill a mission to England. Feeble from an illness contracted along the Mississippi River, Wilford lay by a local post office in
Illinois. Observing his condition, the Prophet remarked, "Well, Brother Woodruff, you have started upon your mission."

"Yes," Wilford said, "but I feel and look more like a subject for the dissecting room than a missionary."

Joseph replied: "What did you say that for? Get up, and go along; all will be right with you."6

Parley P. Pratt, noting that Wilford was proceeding on the mission, hailed him, saying, "Brother Woodruff, I have no money, but I have an empty purse, which I will
give you." A little further on, Heber C. Kimball said to him, "As Parley has given you a purse, I have got a dollar I will give you to put in it." With these gifts Wilford left
the Nauvoo area for the East and then voyaged across the Atlantic Ocean. In about three months after arriving on British shores he had baptized over two hundred
people at the Benbow farm in Herefordshire. This was the beginning of his successful labor, which "enabled me to bring into the Church, through the blessings of God,
over eighteen hundred souls during eight months."7

Upon returning to Nauvoo, at Christmas time of 1841 he visited with other Apostles in the Prophet's home. His biographer wrote: "Elder Woodruff says in his journal
that the Prophet showed him and others for the first time the Urim and Thummim."8

In 1844 the opportunity for missionary service came again. The Prophet admonished, "Brother Woodruff, I want you to go, and if you do not you will die." While
Wilford was serving a mission in the east, the Prophet was martyred. Still sorrowing over the tragedy, in Boston on 17 July 1844 Wilford Woodruff and Brigham
Young called upon Sister Vose. "Brother Young took the bed and I the armchair, and then we veiled our faces and gave vent to our grief. Until now I had not shed a
tear since the death of the Prophet. My soul had been nerved up like steel."9

Wilford soon returned to Nauvoo, and by the end of August he was making preparations to leave for yet another mission to England. Among his preparations was a
visit to the widows of the martyrs, Emma Smith and Mary Fielding Smith. Emma gave him a piece of oak for a staff, taken from Joseph's coffin. Mary gave him locks of
hair from the heads of Joseph, Hyrum, Samuel, and Don Carlos Smith. He then obtained strands of hair from members of the Quorum of the Twelve Apostles. These
were placed "in the knob of my staff as a relic of those noble men, the master spirits of the nineteenth century."10

As British Mission president, Wilford preached the gospel and published the good news. When he returned to the United States the Saints had begun their exodus to
Iowa Territory. He joined them in their temporary encampments and helped organize a company to cross the plains (see D&C 136:13).

For the remaining decades of his life he played a vital role in the frontier settlements of the West. However, his main assignment for two decades was to accompany
Brigham Young. "Some day," said President Young, "I shall look to you for my journal."11 He wrote a journal for sixty-three years and a history of the leading men in
the Church. In referring to his writings, Wilford wrote: "I seem to be a marked victim of the adversary. I can find but one reason for this: the devil knew if I got into the
Church of Jesus Christ of Latter-day Saints, I would write the history of that Church and leave on record the works and teachings of the prophets, of the apostles and
elders."12

In 1877 he gave the dedicatory prayer on the St. George Temple and at the close of the services was appointed to preside over the temple. In 1879 religious
persecution against plural marriage caused Wilford to go into exile. "For the first time in my life I have had to flee from my enemies for the gospel's sake. They are trying
to arrest me for obeying the law of God in reference to Plural Marriage."13

At the death of President Taylor, Wilford Woodruff became the leader of the Church: "It is a position I have never looked for. I pray God to give me grace equal to my
day." At the April conference in 1889 he was sustained as President of the Church. On that occasion he said, "I pray God to protect me and give me power to magnify
my calling to the end of my days."14

Those were difficult days as persecution against polygamy raged. However, on 6 October 1890 the prophet had the Manifesto presented to the assembled Saints in the
Tabernacle (Official Declaration-1). "I want to say to all Israel that the step which I have taken in issuing this Manifesto has not been done without earnest prayer
before the Lord," said the prophet.15

During his presidency many noteworthy events occurred-the dedication of the Salt Lake Temple, the granting of general amnesty to Church members, and statehood
for Utah. At the celebration of his ninetieth birthday a banner written with the words "We honor the man so honored of God" epitomized the life of the prophet. As he
neared the end of his life he summarized his journals and concluded that from 1834 to 1895 he had traveled 172,269 miles, held 7,555 meetings, attended 75 semi-
annual general conferences of the Church and 344 quarterly conferences, preached 3,526 discourses, established seventy-seven preaching places in missions,
organized fifty-one branches, received 18,977 letters, written 11,519 letters, assisted in confirming 8,952 Saints, labored 603 days in the Endowment House, traveled
through England, Scotland, Wales, six islands of the sea, and twenty-three states and five U.S. territories in the cause of righteousness.16

At his beside in San Francisco on 2 September 1898 was one of his counselors, George Q. Cannon. He wrote of President Woodruff's last moments: "I arose about 6
o'clock. The nurse told me he had been sleeping in the same position all the time. I took hold of his wrist, felt his pulse and I could feel that it was very faint. While I
stood there it grew fainter and fainter until it faded entirely."17

The remains of the deceased leader were conveyed from San Francisco to Salt Lake City by rail. He was buried on 8 September 1898 in Salt Lake City.

Notes

  1. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 5.

Copyright (c)F.
 2. Matthias 2005-2009,  Infobase
                Cowley, Wilford   Media Corp.
                                Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 11.                                       Page 384 / 632

  3. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 16.
Notes

  1. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 5.

  2. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 11.

  3. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 16.

  4. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 18.

  5. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), pp. 33-34.

  6. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 109.

  7. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), pp. 109-10, 119.

  8. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 157.

  9. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), pp. 204, 208.

  10. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), pp. 227-28.

  11. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), pp. 346-47.

  12. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 477.

  13. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 506.

  14. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), pp. 560, 565.

  15. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 570.

  16. Andrew Jenson, comp., Latter-day Saint Biographical Encyclopedia, 4 vols. (1901-36; reprint, Salt Lake City: Western Epics, 1971), 1:26.

  17. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 621.

Brigham Young

Testimony of the Twelve Apostles,

D&C 124:127; 126; 136; 138:53

Birth: 1 June 1801, Whittingham, Windham County, Vermont. Son of John Young and Abigail Howe.

Death: 29 August 1877, Salt Lake City, Salt Lake County, Utah.

Few men of the nineteenth century match the caliber and dogged determination of Brigham Young. From humble beginnings in an obscure village in Vermont he rose to
the applause of thinking men; but more important, he grew in favor with God. Although some would contend that the laborious toils of farm labor and unwelcome
poverty dominated his early years, it was his unwavering search for eternal truth that permeated his thoughts.

Reading the Book of Mormon, listening to missionaries, and baptism brought answers to Brigham's search: "When I saw a man without eloquence, or talents for public
speaking, who could only say, 'I know, by the power of the Holy Ghost, that the Book of Mormon is true, that Joseph Smith is a Prophet of the Lord,' the Holy Ghost
proceeding from that individual illuminated my understanding, and light, glory, and immortality were before me."1

Anxious to learn more about his new religion, Brigham journeyed to Kirtland to meet the Prophet Joseph Smith: "When I went to Kirtland I had not a coat in the
world," he said. "Neither had I a shoe to my feet, and I had to borrow a pair of pants and a pair of boots."2 Of his initial meeting with Joseph he recalled: "Here my joy
was full at the privilege of shaking the hand of the Prophet of God, and receiving the sure testimony, by the spirit of prophecy, that he was all that any man could believe
him to be as a true Prophet."3

On 14 February 1835 Brigham Young was ordained a member of the Quorum of the Twelve Apostles. As an Apostle he was zealous in defense of the Prophet. One
evening in Kirtland, overhearing a man loudly rail against Joseph Smith, Brigham reacted: "I put my pants and shoes on, took my cowhide, went out, and laying hold on
him, jerked him round, and assured him that if he did not stop his noise and let the people enjoy their sleep without interruption, I would cowhide him on the spot, for
we had the Lord's Prophet right here, and we did not want the devil's prophet yelling round the streets. The nuisance was forthwith abated."4

To the faithful, Brigham was a compassionate friend. Having witnessed Mary Pitt, an English woman who had suffered from crippling lameness for eleven years, being
carried to her baptism, he pronounced a healing blessing. He "rebuked her lameness in the name of the Lord, and commanded her to arise and walk. The lameness left
her, and she never afterwards used a staff or crutch."5

Brigham marveled at the miraculous healing and the thousands of converts in the British Isles that embraced the gospel: "It truly seemed a miracle. We landed in the
spring of 1840, as strangers in a strange land and penniless. But through the mercy of God we have gained many friends, established churches and have left sown in the
hearts of many thousands the seeds of eternal truth."6

The darkest day of his life was 27 June 1844, the day of the martyrdom of Joseph Smith: "Spent the day in Boston with brother Woodruff. In the evening, while sitting
in the depot waiting, I felt a heavy depression of Spirit, and so melancholy I could not converse with any degree of pleasure. I could not assign my reasons for my
peculiar feelings."7

Twelve  days(c)later
 Copyright           he learnedInfobase
                 2005-2009,     of the tragic deaths
                                          Media      of the Prophet Joseph and his brother Hyrum: "The first thing I thought of was whether Joseph had
                                                 Corp.                                                                                                 taken385
                                                                                                                                                    Page    the keys of
                                                                                                                                                                 / 632
the kingdom with him from the earth. Bringing my hand down on my knee, I said, 'The keys of the kingdom are right here with the Church.'"8

With renewed conviction he returned to Nauvoo, where he resolutely declared, "The Twelve are appointed by the finger of God an independent body who have the
The darkest day of his life was 27 June 1844, the day of the martyrdom of Joseph Smith: "Spent the day in Boston with brother Woodruff. In the evening, while sitting
in the depot waiting, I felt a heavy depression of Spirit, and so melancholy I could not converse with any degree of pleasure. I could not assign my reasons for my
peculiar feelings."7

Twelve days later he learned of the tragic deaths of the Prophet Joseph and his brother Hyrum: "The first thing I thought of was whether Joseph had taken the keys of
the kingdom with him from the earth. Bringing my hand down on my knee, I said, 'The keys of the kingdom are right here with the Church.'"8

With renewed conviction he returned to Nauvoo, where he resolutely declared, "The Twelve are appointed by the finger of God an independent body who have the
keys of the priesthood-the keys of the kingdom of God to deliver to all the world."9 The authority of the Twelve was challenged on 8 August 1844 by Sidney Rigdon.
With characteristic resolution and steadfastness Brigham met the challenge. He seemed to appear to an assembled multitude like the Prophet Joseph Smith in physical
stature and in speech. William C. Staines wrote, "I thought it was he and so did thousands who heard it."10

Determined to carry forward the Lord's plans as implemented by Joseph Smith, Brigham encouraged the completion of the Nauvoo Temple. "We want to build the
Temple in this place," he said, "if we have to build it as the Jews built the walls of the Temple in Jerusalem, with a sword in one hand and the trowel in the other."11 Yet
as the temple neared completion, threatened violence became unrestrained and a forced exodus was imminent.

In February 1846 Brigham Young cried, "Flee Babylon by land or by sea." Thousands of obedient Saints responded and fled from the comforts of Nauvoo to the
rigors of Iowa's wilderness. Their sacrifice and suffering, from the loess hills of Iowa to the barren plains of Nebraska and the rigors of the Rockies, is a historic
migration without parallel.

"This is the right place, drive on," Brigham said on 24 July 1847 as he looked over the semi-arid desert of the Great Salt Lake Valley.12 These words were echoed in
correspondence to Charles C. Rich: "Let all the brethren and Sisters cheer up their hearts, and know assuredly that God has heard and answered their prayers and
ours, and led us to a goodly land."13

Leaving only a handful of Saints in the Valley, Brigham returned to the bluffs of the Missouri River to bring his leadership to the many Saints there and guide them to
their new home of safety in the Rockies. There in Winter Quarters, he was sustained in December 1847 as prophet and President of The Church of Jesus Christ of
Latter-day Saints, fulfilling the prophecy given by Joseph Smith many years before in Kirtland that "the time will come when Brigham Young will preside over this
church."14

President Young served faithfully in that capacity for thirty years. His contributions to the Church and kingdom of God are unequaled. As President he faced multiple
problems of emigration, settling, and religious persecution. Yet he never swerved in his conviction to the faith. "We have been kicked out of the frying-pan into the fire,"
said Brigham, "out of the fire into the middle of the floor, and here we are and here we will stay." He knew that God had revealed to him "that this is the spot to locate
his people, and here is where they will prosper."15

His courageous steadfastness earned for him the title "Lion of the Lord." Even President Abraham Lincoln recognized that Brigham was not someone to offend. He told
T. B. H. Stenhouse, a Mormon journalist, "You go back and tell Brigham Young that if he will let me alone I will let him alone."16 Brigham was a man with a mission
and vision of what the future would hold for the Latter-day Saints:

It has been asked if we intend to settle more valleys. Why certainly we expect to fill the next valley and then the next, and the next, and so on. It has been the cry of
late, through the columns of the newspapers, that the "Mormons" are going into Mexico! That is quite right, we calculate to go there. Are we going back to Jackson
County? Yes. When? As soon as the way opens up. We intend to hold our own here, and also penetrate the north and the south, the east and the west, there to make
others and to raise the ensign of truth. We will continue to grow, to increase and spread abroad, and the powers of earth and hell combined cannot hinder it.17

Brigham Young died at 4 p.m. on 29 August 1877 in Salt Lake City, after calling "Joseph, Joseph, Joseph." In life he had been separated from his beloved friend, the
Prophet Joseph Smith, yet with Brigham's death they were united again. Like Joseph, Brigham had fulfilled the measure of his creation. And he advised that at his
interment there should be "no crying or mourning with anyone as I have done my work faithfully and in good faith."18

Notes

  1. Brigham Young, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 1:90.

  2. Brigham Young, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 2:128.

  3. B. H. Roberts, A Comprehensive History of The Church of Jesus Christ of Latter-day Saints, Century I, 6 vols. (Salt Lake City: The Church of Jesus Christ of
Latter-day Saints, 1930), 1:289.

  4. Brigham Young, Manuscript History of Brigham Young, 1801-1844, ed. Elden Jay Watson (Salt Lake City: Elden Jay Watson, 1968), pp. 17-18.

  5. Matthias F. Cowley, Wilford Woodruff, History of His Life and Labors (Salt Lake City: Bookcraft, 1964), p. 120.

  6. B. H. Roberts, A Comprehensive History of The Church of Jesus Christ of Latter-day Saints, Century I, 6 vols. (Salt Lake City: The Church of Jesus Christ of
Latter-day Saints, 1930), 2:86.

  7. Brigham Young, Manuscript History of Brigham Young, 1801-1844, ed. Elden Jay Watson (Salt Lake City: Elden Jay Watson, 1968), p. 169.

  8. James R. Clark, comp., Messages of the First Presidency, 6 vols. (Salt Lake City: Bookcraft, 1965-75), 1:233.

  9. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 7:233.

  10. As cited in Francis M. Gibbons, Brigham Young, Modern Moses, Prophet of God (Salt Lake City: Deseret Book Co., 1981), p. 104.

  11. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 7:256.

  12. B. H. Roberts, A Comprehensive History of The Church of Jesus Christ of Latter-day Saints, Century I, 6 vols. (Salt Lake City: The Church of Jesus Christ of
Latter-day Saints, 1930), 3:224.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 386 / 632
   13. Letter of Brigham Young to Charles C. Rich, 2 August 1847, as cited in Leonard J. Arrington, Charles C. Rich, Mormon General and Western Frontiersman
(Provo, Utah: Brigham Young University Press, 1974), p. 118.
Saints, 1932-51), 7:256.

  12. B. H. Roberts, A Comprehensive History of The Church of Jesus Christ of Latter-day Saints, Century I, 6 vols. (Salt Lake City: The Church of Jesus Christ of
Latter-day Saints, 1930), 3:224.

   13. Letter of Brigham Young to Charles C. Rich, 2 August 1847, as cited in Leonard J. Arrington, Charles C. Rich, Mormon General and Western Frontiersman
(Provo, Utah: Brigham Young University Press, 1974), p. 118.

  14. B. H. Roberts, A Comprehensive History of The Church of Jesus Christ of Latter-day Saints, Century I, 6 vols. (Salt Lake City: The Church of Jesus Christ of
Latter-day Saints, 1930), 1:289.

  15. As cited in Milton R. Hunter, in Conference Report, April 1947, p. 68.

  16. As cited in Leonard J. Arrington, Brigham Young, American Moses (New York: Alfred A. Knopf, 1985), p. 295.

  17. Brigham Young, in Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 1854-86), 18:355-56.

  18. As cited in Preston Nibley, Brigham Young: The Man and His Work (Salt Lake City: Deseret News Press, 1936), p. 537.

Joseph Young

D&C 124:138

Birth: 7 April 1797, Hopkinton, Middlesex County, Massachusetts. Son of John Young and Nabbie Howe.

Death: 16 July 1881, Salt Lake City, Salt Lake County, Utah.

Joseph Young was reared in the wilderness of the eastern states, amid trees and woods, flowers and streams. He attended various denominational services with his
family in small communities from Vermont to New York. Although he practiced the trade of painting and glazing, he preferred being an itinerant preacher, traveling
through the forest preaching the message of Jesus Christ.

In 1818 he left his parental home to further his quest for eternal truth. "I was anxious about this period, to know something of the future existence, beyond this mortal
life and labored for the knowledge of it incessantly."1 In June 1830 he traveled with his brother Phineas to Canada: "On our way thence, we stopped in the town of
Lyons, at the house of a J. Green. Here I think we remained one night. It was at this place, I first had sight of the Book of Mormon. It was shown to us [by] a Solomon
Chamberlain. Nothing could have been more acceptable to my famishing soul. I hailed it as my Spiritual Jubilee a deliverance from a long night of darkness and
bondage."2

Joseph and Phineas left Upper Canada and journeyed to Pennsylvania to visit a small branch of the Church. In Columbia, Pennsylvania, Joseph was baptized on 6
April 1832 and ordained an elder a few days later. He soon began missionary labors in New York and Upper Canada, among friends and relatives. When sharing the
new doctrine with his brother John, he met opposition: "Joseph, you have received a new doctrine, and another spirit from what you have had heretofore, and I fear it is
a delusion; for the scriptures say that many false spirits have gone out into the world, and this is one of them."3

Joseph penned his immediate reaction to these words: "My spirit sunk within me; and darkness profound gathered thick like a cloud, covering my mind and spirit so
densely, that I was in great mental agony. However I did [not] remain long in this sad condition; for I prayed earnestly to the Lord for deliverance, and it came as
suddenly as if I had been led from a dungeon, into the sunlight of heaven."4

His brother was seized with severe pains in his head, and returning to his home he "threw himself on the hearth wrestling under excruceeding [sic] agonies." He
requested, "Joseph, you profess to have the priesthood of an institution that heals the sick. If you have received such a gift as that, I wish you would lay your hands on
me." Joseph agreed to bless him if he promised to not persecute or speak against the doctrine again. The afflicted brother consented and Joseph prayed for him. "My
prayer was heard in a moment or two and he was perfectly healed."5 Six months later Joseph baptized his brother John.

By 1834 Joseph was residing in Kirtland and had responded to the call to march with Zion's Camp to Missouri. The Prophet promised that if he would keep his
counsel on the march, "not a hair of his head would be hurt."6 Of that arduous journey Joseph wrote: "I never went through a more severe trial of my faith. It was as
much as we all could bear. We walked one hundred miles in three days in the hottest weather."7

In February 1835 the Prophet confided in him his intention to organize the Quorum of the Seventy, and revealed, "Brother Joseph, the Lord has made you president of
the Seventies" (D&C 124:138-39). 8 For the next forty-six years he presided as one of the seven Presidents. One of his first assignments was to help the Kirtland poor
remove to Far West, Missouri. En route they stopped at Haun's Mill, where many suffered in the terrible massacre. According to family tradition, about 4:00 p.m.
Joseph sat in the doorway of a cabin with his young son Seymour on his knee and his wife next to him. He saw armed men on horses riding toward the mill at great
speed: "Joseph latched the door of the cabin where they were, and faced his wife. She raised her arms and cried to God to protect her husband, and then begged him
to try to escape to the woods. He hated to leave her but she insisted, and he climbed out a window and escaped into the heavy brush."9

When the massacre ended he returned to help bury the bodies in an old abandoned well.

Joseph and his family fled from the atrocities in Missouri to Quincy, Illinois. They eventually settled in Nauvoo, where they built an attractive red brick home. Joseph
supported his family by painting and glazing. He was privileged to preside at the dedication of the temple, and on 10 February 1846 he was appointed to preside over
the Saints still residing in Nauvoo. However, before the year ended he fled from rising mobocracy. His wife wrote of their departure: "We are leaving our homes today
to cross the frozen river. We must not look back, but placing our faith in God, we must leave our destiny in His hands. Joseph appears to be cheerful, but the little
children cry much of the time. They suffer with the cold, and the fires are cheerless."10

In 1850 they trekked to the Valley of the Great Salt Lake. Living in the desert near the Salt Lake was not easy for Joseph. He wrote: "We have had nothing to eat for
three days. My brother Lorenzo sent us a small piece of venison tonight, which he had obtained from a trapper. We all relished it much. It may please God to send us
bread again. We must not falter in our faith, but sing always to the Glory of God."11

From 1856 to 1872 Joseph's family resided near Temple Square in the Salt Lake Twelfth Ward. During these years Joseph's valuable service was noteworthy. On 30
April 1860 he led a "Church train" to the East, consisting of thirty-six wagons loaded with Utah-grown products. In 1862 he gave a series of lectures at the Deseret
Theological Institute in Salt Lake City on "Travels of the Children of Israel." In 1870 Joseph fulfilled a mission to the British Isles, there preaching the good news of the
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page    387 / 632
Restoration. After returning to the Valley he journeyed to pioneer settlements in Utah, Arizona, Idaho, and New Mexico to organize quorums of the           seventies.

In 1881 Joseph Young succumbed to general weakness and debility incident to old age. He died on 16 July 1881 at the age of eighty-four. His funeral was held in the
From 1856 to 1872 Joseph's family resided near Temple Square in the Salt Lake Twelfth Ward. During these years Joseph's valuable service was noteworthy. On 30
April 1860 he led a "Church train" to the East, consisting of thirty-six wagons loaded with Utah-grown products. In 1862 he gave a series of lectures at the Deseret
Theological Institute in Salt Lake City on "Travels of the Children of Israel." In 1870 Joseph fulfilled a mission to the British Isles, there preaching the good news of the
Restoration. After returning to the Valley he journeyed to pioneer settlements in Utah, Arizona, Idaho, and New Mexico to organize quorums of the seventies.

In 1881 Joseph Young succumbed to general weakness and debility incident to old age. He died on 16 July 1881 at the age of eighty-four. His funeral was held in the
Salt Lake Tabernacle on 19 July 1881 and was attended by thousands of Latter-day Saints.12

Notes

  1. Joseph Young, "Autobiographical Sketch of Joseph Young," comp. Merrill S. Lofthouse (no publisher, no date), pp. 5-6, in author's possession.

  2. Joseph Young, "Autobiographical Sketch of Joseph Young," comp. Merrill S. Lofthouse (no publisher, no date), p. 6, in author's possession.

  3. Joseph Young, "Autobiographical Sketch of Joseph Young," comp. Merrill S. Lofthouse (no publisher, no date), p. 9, in author's possession.

  4. Joseph Young, "Autobiographical Sketch of Joseph Young," comp. Merrill S. Lofthouse (no publisher, no date), pp. 9-10, in author's possession.

  5. Joseph Young, "Autobiographical Sketch of Joseph Young," comp. Merrill S. Lofthouse (no publisher, no date), pp. 10-12, in author's possession.

  6. James L. Bradley, Zion's Camp 1834: Prelude to the Civil War (Logan, Utah: James L. Bradley, 1990), p. 26.

  7. As cited in Lucille Young Nelson, "Joseph Young" (no publisher, no date), p. 107, in author's possession.

  8. Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day
Saints, 1932-51), 2:181 n.

  9. Lucille Young Nelson, "Joseph Young" (no publisher, no date), p. 111, in author's possession.

  10. As cited in Lucille Young Nelson, "Joseph Young" (no publisher, no date), p. 116, in author's possession.

  11. As cited in Lucille Young Nelson, "Joseph Young" (no publisher, no date), p. 118, in author's possession.

  12. Joseph Young's son Seymour Young added six pages to his father's autobiographical sketch, in author's possession.

CHAPTER 12

ROMANS 12:1
1 I plead with you therefore, brethren, by the compassions of God, to present all your faculties to Him as a living and holy sacrifice acceptable to
Him. This with you will be an act of reasonable worship.

ROMANS 12:2
2 And do not follow the customs of the present age, but be transformed by the entire renewal of your minds, so that you may learn by experience
what God's will is - that will which is good and beautiful and perfect.

ROMANS 12:3
3 For through the authority graciously given to me I warn every individual among you not to value himself unduly, but to cultivate sobriety of
judgment in accordance with the amount of faith which God has allotted to each one.

ROMANS 12:4
4 For just as there are in the one human body many parts, and these parts have not all the same function;

ROMANS 12:5
5 so collectively we form one body in Christ, while individually we are linked to one another as its members.

ROMANS 12:6
6 But since we have special gifts which differ in accordance with the diversified work graciously entrusted to us, if it is prophecy, let the prophet
speak in exact proportion to his faith;

ROMANS 12:7
7 if it is the gift of administration, let the administrator exercise a sound judgment in his duties.

ROMANS 12:8
8 The teacher must do the same in his teaching; and he who exhorts others, in his exhortation. He who gives should be liberal; he who is in authority
should be energetic and alert; and he who succors the afflicted should do it cheerfully.

ROMANS 12:9
9 Let your love be perfectly sincere. Regard with horror what is evil; cling to what is right.

ROMANS 12:10
10 As for brotherly love, be affectionate to one another; in matters of worldly honor, yield to one another.

ROMANS 12:11
11 Do not be indolent when zeal is required. Be thoroughly warm-hearted, the Lord's own servants,
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 388 / 632
ROMANS 12:12
12 full of joyful hope, patient under persecution, earnest and persistent in prayer.
ROMANS 12:11
11 Do not be indolent when zeal is required. Be thoroughly warm-hearted, the Lord's own servants,

ROMANS 12:12
12 full of joyful hope, patient under persecution, earnest and persistent in prayer.

ROMANS 12:13
13 Relieve the necessities of God's people; always practice hospitality.

ROMANS 12:14
14 Invoke blessings on your persecutors - blessings, not curses.

ROMANS 12:15
15 Rejoice with those who rejoice; weep with those who weep.

ROMANS 12:16
16 Have full sympathy with one another. Do not give your mind to high things, but let humble ways content you. Do not be wise in your own
conceits.

ROMANS 12:17
17 Pay back to no man evil for evil. Take thought for what is right and seemly in every one's esteem.

ROMANS 12:18
18 If you can, so far as it depends on you, live at peace with all the world.

ROMANS 12:19
19 Do not be revengeful, my dear friends, but give way before anger; for it is written, "'Revenge belongs to Me: I will pay back,' says the Lord."

ROMANS 12:20
20 On the contrary, therefore, if your enemy is hungry, give him food; if he is thirsty, quench his thirst. For by doing this you will be heaping
burning coals upon his head.

ROMANS 12:21
21 Do not be overcome by evil, but overcome the evil with goodness.

CHAPTER 13

ROMANS 13:1
1 Let every individual be obedient to those who rule over him; for no one is a ruler except by God's permission, and our present rulers have had their
rank and power assigned to them by Him.

ROMANS 13:2
2 Therefore the man who rebels against his ruler is resisting God's will; and those who thus resist will bring punishment upon themselves.

ROMANS 13:3
3 For judges and magistrates are to be feared not by right-doers but by wrong-doers. You desire - do you not? - to have no reason to fear your ruler.
Well, do the thing that is right, and then he will commend you.

ROMANS 13:4
4 For he is God's servant for your benefit. But if you do what is wrong, be afraid. He does not wear the sword to no purpose: he is God's servant - an
administrator to inflict punishment upon evil-doers.

ROMANS 13:5
5 We must obey therefore, not only in order to escape punishment, but also for conscience' sake.

ROMANS 13:6
6 Why, this is really the reason you pay taxes; for tax-gatherers are ministers of God, devoting their energies to this very work.

ROMANS 13:7
7 Pay promptly to all men what is due to them: taxes to those to whom taxes are due, toll to those to whom toll is due, respect to those to whom
respect is due, honor to those to whom honor is due.

ROMANS 13:8
8 Owe nothing to any one except mutual love; for he who loves his fellow man has satisfied the demands of Law.

ROMANS 13:9
9 For the precepts, "Thou shalt not commit adultery," "Thou shalt do no murder," "Thou shalt not steal," "Thou shalt not covet," and all other
precepts, are summed up in this one command, "Thou shalt love thy fellow man as much as thou lovest thyself."

ROMANS 13:10
10 Love avoids doing any wrong to one's fellow man, and is therefore complete obedience to Law.

Copyright (c) 2005-2009, Infobase Media Corp.                                                                                       Page 389 / 632
ROMANS 13:11
11 Carry out these injunctions because you know the critical period at which we are living, and that it is now high time, to rouse yourselves from
sleep; for salvation is now nearer to us than when we first became believers.
ROMANS 13:10
10 Love avoids doing any wrong to one's fellow man, and is therefore complete obedience to Law.

ROMANS 13:11
11 Carry out these injunctions because you know the critical period at which we are living, and that it is now high time, to rouse yourselves from
sleep; for salvation is now nearer to us than when we first became believers.

ROMANS 13:12
12 The night is far advanced, and day is about to dawn. We must therefore lay aside the deeds of darkness, and clothe ourselves with the armor of
Light.

ROMANS 13:13
13 Living as we do in broad daylight, let us conduct ourselves becomingly, not indulging in revelry and drunkenness, nor in lust and debauchery,
nor in quarrelling and jealousy.

ROMANS 13:14
14 On the contrary, clothe yourselves with the Lord Jesus Christ, and make no provision for gratifying your earthly cravings.

CHAPTER 14

ROMANS 14:1
1 I now pass to another subject. Receive as a friend a man whose faith is weak, but not for the purpose of deciding mere matters of opinion.

ROMANS 14:2
2 One man's faith allows him to eat anything, while a man of weaker faith eats nothing but vegetables.

ROMANS 14:3
3 Let not him who eats certain food look down upon him who abstains from it, nor him who abstains from it find fault with him who eats it; for God
has received both of them.

ROMANS 14:4
4 Who are you that you should find fault with the servant of another? Whether he stands or falls is a matter which concerns his own master. But
stand he will; for the Master can give him power to stand.

ROMANS 14:5
5 One man esteems one day more highly than another; another esteems all days alike. Let every one be thoroughly convinced in his own mind.

ROMANS 14:6
6 He who regards the day as sacred, so regards it for the Master's sake; and he who eats certain food eats it for the Master's sake, for he gives thanks
to God; and he who refrains from eating it refrains for the Master's sake, and he also gives thanks to God.

ROMANS 14:7
7 For not one of us lives to himself, and not one dies to himself.

ROMANS 14:8
8 If we live, we live to the Lord: if we die, we die to the Lord. So whether we live or die, we belong to the Lord.

ROMANS 14:9
9 For this was the purpose of Christ's dying and coming to life - namely that He might be Lord both of the dead and the living.

ROMANS 14:10
10 But you, why do you find fault with your brother? Or you, why do you look down upon your brother? We shall all stand before God to be
judged;

ROMANS 14:11
11 for it is written, "'As I live,' says the Lord, 'to Me every knee shall bow, and every tongue shall make confession to God.'"

ROMANS 14:12
12 So we see that every one of us will give account of himself to God.

ROMANS 14:13
13 Therefore let us no longer judge one another; but, instead of that, you should come to this judgment - that we must not put a stumbling-block in
our brother's path, nor anything to trip him up.

ROMANS 14:14
14 As one who lives in union with the Lord Jesus, I know and am certain that in its own nature no food is 'impure'; but if people regard any food as
impure, to them it is.

ROMANS 14:15
15 If your brother is pained by the food you are eating, your conduct is no longer controlled by love. Take care lest, by the food you eat, you lead to
ruin a man for whom Christ died.

ROMANS      14:16
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                       Page 390 / 632
16 Therefore do not let the boon which is yours in common be exposed to reproach.

ROMANS 14:17
ROMANS 14:15
15 If your brother is pained by the food you are eating, your conduct is no longer controlled by love. Take care lest, by the food you eat, you lead to
ruin a man for whom Christ died.

ROMANS 14:16
16 Therefore do not let the boon which is yours in common be exposed to reproach.

ROMANS 14:17
17 For the Kingdom of God does not consist of eating and drinking, but of right conduct, peace and joy, through the Holy Spirit;

ROMANS 14:18
18 and whoever in this way devotedly serves Christ, God takes pleasure in him, and men highly commend him.

ROMANS 14:19
19 Therefore let us aim at whatever makes for peace and mutual upbuilding of character.

ROMANS 14:20
20 Do not for food's sake be throwing down God's work. All food is pure; but a man is in the wrong if his food is a snare to others.

ROMANS 14:21
21 The right course is to forego eating meat or drinking wine or doing anything that tends to your brother's fall.

ROMANS 14:22
22 As for you and your faith, keep your faith to yourself in the presence of God. The man is to be congratulated who does not pronounce judgment
on himself in what his actions sanction.

ROMANS 14:23
23 But he who has misgivings and yet eats meat is condemned already, because his conduct is not based on faith; for all conduct not based on faith is
sinful.

CHAPTER 15

ROMANS 15:1
1 As for us who are strong, our duty is to bear with the weaknesses of those who are not strong, and not seek our own pleasure.

ROMANS 15:2
2 Let each of us endeavor to please his fellow Christian, aiming at a blessing calculated to build him up.

ROMANS 15:3
3 For even the Christ did not seek His own pleasure. His principle was, "The reproaches which they addressed to Thee have fallen on me."

ROMANS 15:4
4 For all that was written of old has been written for our instruction, so that we may always have hope through the power of endurance and the
encouragement which the Scriptures afford.

ROMANS 15:5
5 And may God, the giver of power of endurance and of that encouragement, grant you to be in full sympathy with one another in accordance with
the example of Christ Jesus,

ROMANS 15:6
6 so that with oneness both of heart and voice you may glorify the God and Father of our Lord Jesus Christ.

ROMANS 15:7
7 Habitually therefore give one another a friendly reception, just as Christ also has received you, and thus promote the glory of God.

ROMANS 15:8
8 My meaning is that Christ has become a servant to the people of Israel in vindication of God's truthfulness - in showing how sure are the promises
made to our forefathers -

ROMANS 15:9
9 and that the Gentiles also have glorified God in acknowledgment of His mercy. So it is written, "For this reason I will praise Thee among the
Gentiles, and sing psalms in honor of Thy name."

ROMANS 15:10
10 And again the Psalmist says, "Be glad, ye Gentiles, in company with His People."

ROMANS 15:11
11 And again, "Praise the Lord, all ye Gentiles, and let all the people extol Him."

ROMANS 15:12
12 And again Isaiah says, "There shall be the Root of Jesse and One who rises up to rule the Gentiles. On Him shall the Gentiles build their hopes."

ROMANS 15:13
13 May God, the giver of hope, fill you with continual joy and peace because you trust in Him - so that you may have abundant hope through the
 Copyright
power      (c) Holy
       of the  2005-2009,
                    Spirit. Infobase Media Corp.                                                                               Page 391 / 632

ROMANS 15:14
ROMANS 15:13
13 May God, the giver of hope, fill you with continual joy and peace because you trust in Him - so that you may have abundant hope through the
power of the Holy Spirit.

ROMANS 15:14
14 But as to you, brethren, I am convinced - yes, I Paul am convinced - that, even apart from my teaching, you are already full of goodness of heart,
and enriched with complete Christian knowledge, and are also competent to instruct one another.

ROMANS 15:15
15 But I write to you the more boldly - partly as reminding you of what you already know - because of the authority graciously entrusted to me by
God,

ROMANS 15:16
16 that I should be a minister of Christ Jesus among the Gentiles, doing priestly duties in connection with God's Good News so that the sacrifice -
namely the Gentiles - may be acceptable to Him, being (as it is) an offering which the Holy Spirit has made holy.

ROMANS 15:17
17 I can therefore glory in Christ Jesus concerning the work for God in which I am engaged.

ROMANS 15:18
18 For I will not presume to mention any of the results that Christ has brought about by other agency than mine in securing the obedience of the
Gentiles by word or deed,

ROMANS 15:19
19 with power manifested in signs and marvels, and through the power of the Holy Spirit. But - to speak simply of my own labors - beginning in
Jerusalem and the outlying districts, I have proclaimed without reserve, even as far as Illyricum, the Good News of the Christ;

ROMANS 15:20
20 making it my ambition, however, not to tell the Good News where Christ's name was already known, for fear I should be building on another
man's foundation.

ROMANS 15:21
21 But, as Scripture says, "Those shall see, to whom no report about Him has hitherto come, and those who until now have not heard shall
understand."

ROMANS 15:22
22 And it is really this which has again and again prevented my coming to you.

ROMANS 15:23
23 But now, as there is no more unoccupied ground in this part of the world, and I have for years past been eager to pay you a visit,

ROMANS 15:24
24 I hope, as soon as ever I extend my travels into Spain, to see you on my way and be helped forward by you on my journey, when I have first
enjoyed being with you for a time.

ROMANS 15:25
25 But at present I am going to Jerusalem to serve God's people,

ROMANS 15:26
26 for Macedonia and Greece have kindly contributed a certain sum in relief of the poor among God's people, in Jerusalem.

ROMANS 15:27
27 Yes, they have kindly done this, and, in fact, it was a debt they owed them. For seeing that the Gentiles have been admitted in to partnership with
the Jews in their spiritual blessings, they in turn are under an obligation to render sacred service to the Jews in temporal things.

ROMANS 15:28
28 So after discharging this duty, and making sure that these kind gifts reach those for whom they are intended, I shall start for Spain, passing
through Rome on my way there;

ROMANS 15:29
29 and I know that when I come to you it will be with a vast amount of blessing from Christ.

ROMANS 15:30
30 But I entreat you, brethren, in the name of our Lord Jesus Christ and by the love which His Spirit inspires, to help me by wrestling in prayer to
God on my behalf,

ROMANS 15:31
31 asking that I may escape unhurt from those in Judaea who are disobedient, and that the service which I am going to Jerusalem to render may be
well received by the Church there,

ROMANS 15:32
32 in order(c)
 Copyright  that if God beInfobase
               2005-2009,  willing IMedia
                                    may come
                                          Corp. to you with a glad heart, and may enjoy a time of rest with you.                    Page 392 / 632

ROMANS 15:33
33 May God, who gives peace be with you all! Amen.
well received by the Church there,

ROMANS 15:32
32 in order that if God be willing I may come to you with a glad heart, and may enjoy a time of rest with you.

ROMANS 15:33
33 May God, who gives peace be with you all! Amen.

CHAPTER 16

ROMANS 16:1
1 Herewith I introduce our sister Phoebe to you, who is a servant of the Church at Cenchreae,

ROMANS 16:2
2 that you may receive her as a fellow Christian in a manner worthy of God's people, and may assist her in any matter in which she may need help.
For she has indeed been a kind friend to many, including myself.

ROMANS 16:3
3 Greetings to Prisca and Aquila my fellow laborers in the work of Christ Jesus -

ROMANS 16:4
4 friends who have endangered their own lives for mine. I am grateful to them, and not I alone, but all the Gentile Churches also.

ROMANS 16:5
5 Greetings, too, to the Church that meets at their house. Greetings to my dear Epaenetus, who was the earliest convert to Christ in the province of
Asia;

ROMANS 16:6
6 to Mary who has labored strenuously among you;

ROMANS 16:7
7 and to Andronicus and Junia, my countrymen, who once shared my imprisonment. They are of note among the Apostles, and are Christians of
longer standing than myself.

ROMANS 16:8
8 Greetings to Ampliatus, dear to me in the Lord;

ROMANS 16:9
9 to Urban, our fellow laborer in Christ, and to my dear Stachys.

ROMANS 16:10
10 Greetings to Apella, that veteran believer; and to the members of the household of Aristobulus.

ROMANS 16:11
11 Greetings to my countryman, Herodion; and to the believing members of the household of Narcissus.

ROMANS 16:12
12 Greetings to those Christian workers, Tryphaena and Tryphosa; also to dear Persis, who has labored strenuously in the Lord's work.

ROMANS 16:13
13 Greetings to Rufus, who is one of the Lord's chosen people; and to his mother, who has also been a mother to me.

ROMANS 16:14
14 Greetings to Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and to the brethren associated with them;

ROMANS 16:15
15 to Philologus and Julia, Nereus and his sister and Olympas, and to all God's people associated with them.

ROMANS 16:16
16 Salute one another with a holy kiss. All the Churches of Christ send greetings to you.

ROMANS 16:17
17 But I beseech you, brethren, to keep a watch on those who are causing the divisions among you, and are leading others into sin, in defiance of the
instruction which you have received; and habitually to shun them.

ROMANS 16:18
18 For men of that stamp are not bondservants of Christ our Lord, but are slaves to their own appetites; and by their plausible words and their
flattery they utterly deceive the minds of the simple.

ROMANS 16:19
19 Your fidelity to the truth is everywhere known. I rejoice over you, therefore, but I wish you to be wise as to what is good, and simple-minded as to
what is evil.

ROMANS      16:20
 Copyright (c) 2005-2009, Infobase Media Corp.
20 And before long, God the giver of peace will crush Satan under your feet. The grace of our Lord Jesus Christ be with you!         Page 393 / 632

ROMANS 16:21
ROMANS 16:19
19 Your fidelity to the truth is everywhere known. I rejoice over you, therefore, but I wish you to be wise as to what is good, and simple-minded as to
what is evil.

ROMANS 16:20
20 And before long, God the giver of peace will crush Satan under your feet. The grace of our Lord Jesus Christ be with you!

ROMANS 16:21
21 Timothy, my fellow worker, sends you greetings, and so do my countrymen Lucius, Jason and Sosipater.

ROMANS 16:22
22 I, Tertius, who write this letter, send you Christian greetings.

ROMANS 16:23
23 Gaius, my host, who is also the host of the whole Church, greets you. So do Erastus, the treasurer of the city, and Quartus our brother.

ROMANS 16:24
24 []

ROMANS 16:25
25 To Him who has it in His power to make you strong, as declared in the Good News which I am spreading, and the proclamation concerning Jesus
Christ, in harmony with the unveiling of the Truth which in the periods of past Ages remained unuttered,

ROMANS 16:26
26 but has now been brought fully to light, and by the command of the God of the Ages has been made known by the writings of the Prophets
among all the Gentiles to win them to obedience to the faith -

ROMANS 16:27
27 to God, the only wise, through Jesus Christ, even to Him be the glory through all the Ages! Amen.


Weymouth 1 CORINTHIANS
Paul's First Letter
To The
Corinthians

The genuineness of the two Letters to the Corinthians has never been seriously disputed. The first was written by the Apostle Paul, probably in the early spring of 56
A.D., just before he left Ephesus for Troas in the course of his third missionary tour (Acts 19). The Church in Corinth had been founded by him during his previous tour
(Acts 18). After some hesitation he had been induced to preach in Corinth, and in spite of the opposition of the Jews such great success attended his efforts that he
remained there for more than eighteen months. The furious attack upon him which was frustrated by Gallio gave impetus to the new cause, so that when the Apostle
left, there was a comparatively strong Church there, consisting mostly of Greeks, but including not a few Jews also. The dangers, however, arising out of the
temperament and circumstances of the Corinthians soon manifested themselves. The city was the capital of Roman Greece, a wealthy commercial center, and the home
of a restless, superficial intellectualism. Exuberant verbosity, selfish display, excesses at the Lord's table, unseemly behavior of women at meetings for worship, and also
abuse of spiritual gifts, were complicated by heathen influences and the corrupting customs of idolatry. Hence the Apostle's pleas, rebukes, and exhortations. Most
noteworthy of all is his forceful treatment of the subject of the Resurrection of Christ; and this only a quarter of a century after the event. Of the Letter mentioned in
5:9we know nothing.

CHAPTER 1

1 CORINTHIANS 1:1
1 Paul, called to be an Apostle of Christ Jesus through the will of God - and our brother Sosthenes:

1 CORINTHIANS 1:2
2 To the Church of God in Corinth, men and women consecrated in Christ Jesus, called to be saints, with all in every place who call on the name of
our Lord Jesus Christ - their Lord as well as ours.

1 CORINTHIANS 1:3
3 May grace and peace be granted to you from God our Father and the Lord Jesus Christ.

1 CORINTHIANS 1:4
4 I thank my God continually on your behalf for the grace of God bestowed on you in Christ Jesus -

1 CORINTHIANS 1:5
5 that you have been so richly blessed in Him, with readiness of speech and fullness of knowledge.

1 CORINTHIANS 1:6
6 Thus my testimony as to the Christ has been confirmed in your experience,

1 CORINTHIANS 1:7
7 so that there is no gift of God in which you consciously come short while patiently waiting for the reappearing of our Lord Jesus Christ,

1 CORINTHIANS 1:8
8 who will also keep you stedfast to the very End, so that you will be free from reproach on the day of our Lord Jesus Christ.

1Copyright
  CORINTHIANS      1:9
           (c) 2005-2009, Infobase Media Corp.                                                                                       Page 394 / 632
9 God is ever true to His promises, and it was by Him that you were, one and all, called into fellowship with his Son Jesus Christ, our Lord.

1 CORINTHIANS 1:10
1 CORINTHIANS 1:8
8 who will also keep you stedfast to the very End, so that you will be free from reproach on the day of our Lord Jesus Christ.

1 CORINTHIANS 1:9
9 God is ever true to His promises, and it was by Him that you were, one and all, called into fellowship with his Son Jesus Christ, our Lord.

1 CORINTHIANS 1:10
10 Now I entreat you, brethren, in the name of our Lord Jesus Christ, to cultivate a spirit of harmony - all of you - and that there be no divisions
among you, but rather a perfect union through your having one mind and one judgment.

1 CORINTHIANS 1:11
11 For I have been distinctly informed, my brethren, about you by Chloe's people, that there are dissensions among you.

1 CORINTHIANS 1:12
12 What I mean is that each of you is a partisan. One man says "I belong to Paul;" another "I belong to Apollos;" a third "I belong to Peter;" a fourth
"I belong to Christ."

1 CORINTHIANS 1:13
13 Is the Christ in fragments? Is it Paul who was crucified on your behalf? Or were you baptized to be Paul's adherents?

1 CORINTHIANS 1:14
14 I thank God that I did not baptize any of you except Crispus and Gaius -

1 CORINTHIANS 1:15
15 for fear people should say that you were baptized to be my adherents.

1 CORINTHIANS 1:16
16 I did, however, baptize Stephanas' household also: but I do not think that I baptized any one else.

1 CORINTHIANS 1:17
17 Christ did not send me to baptize, but to proclaim the Good News; and not in merely wise words - lest the Cross of Christ should be deprived of its
power.

1 CORINTHIANS 1:18
18 For the Message of the Cross is foolishness to those who are on the way to perdition, but it is the power of God to those whom He is saving.

1 CORINTHIANS 1:19
19 For so it stands written, "I will exhibit the nothingness of the wisdom of the wise, and the intelligence of the intelligent I will bring to nought."

1 CORINTHIANS 1:20
20 Where is your wise man? Where your expounder of the Law? Where your investigator of the questions of this present age? Has not God shown
the world's wisdom to be utter foolishness?

1 CORINTHIANS 1:21
21 For after the world by its wisdom - as God in His wisdom had ordained - had failed to gain the knowledge of God, God was pleased, by the
apparent foolishness of the Message which we preach, to save those who accepted it.

1 CORINTHIANS 1:22
22 Seeing that Jews demand miracles, and Greeks go in search of wisdom,

1 CORINTHIANS 1:23
23 while we proclaim a Christ who has been crucified - to the Jews a stumbling-block, to Gentiles foolishness,

1 CORINTHIANS 1:24
24 but to those who have received the Call, whether Jews or Greeks, Christ the power of God and the wisdom of God.

1 CORINTHIANS 1:25
25 Because that which the world deems foolish in God is wiser than men's wisdom, and that which it deems feeble in God is mightier than men's
might.

1 CORINTHIANS 1:26
26 For consider, brethren, God's call to you. Not many who are wise with merely human wisdom, not many of position and influence, not many of
noble birth have been called.

1 CORINTHIANS 1:27
27 But God has chosen the things which the world regards as foolish, in order to put its wise men to shame; and God has chosen the things which the
world regards as destitute of influence, in order to put its powerful things to shame;

1 CORINTHIANS 1:28
28 and the things which the world regards as base, and those which it sets utterly at nought - things that have no existence - God has chosen in order
to reduce to nothing things that do exist;

1Copyright
  CORINTHIANS      1:29 Infobase Media Corp.
           (c) 2005-2009,
29 to prevent any mortal man from boasting in the presence of God.                                                                       Page 395 / 632

1 CORINTHIANS 1:30
to reduce to nothing things that do exist;

1 CORINTHIANS 1:29
29 to prevent any mortal man from boasting in the presence of God.

1 CORINTHIANS 1:30
30 But you - and it is all God's doing - are in Christ Jesus: He has become for us a wisdom which is from God, consisting of righteousness and
sanctification and deliverance;

1 CORINTHIANS 1:31
31 in order that it may be as Scripture says, "He who boasts - let his boast be in the Lord."

CHAPTER 2

1 CORINTHIANS 2:1
1 And as for myself, brethren, when I came to you, it was not with surpassing power of eloquence or earthly wisdom that I came, announcing to you
that which God had commanded me to bear witness to.

1 CORINTHIANS 2:2
2 For I determined to be utterly ignorant, when among you, of everything except of Jesus Christ, and of Him as having been crucified.

1 CORINTHIANS 2:3
3 And so far as I myself was concerned, I came to you in conscious feebleness and in fear and in deep anxiety.

1 CORINTHIANS 2:4
4 And my language and the Message that I proclaimed were not adorned with persuasive words of earthly wisdom, but depended upon truths which
the Spirit taught and mightily carried home;

1 CORINTHIANS 2:5
5 so that your trust might rest not on the wisdom of man but on the power of God.

1 CORINTHIANS 2:6
6 Yet when we are among mature believers we do speak words of wisdom; a wisdom not belonging, however, to the present age nor to the leaders of
the present age who are soon to pass away.

1 CORINTHIANS 2:7
7 But in dealing with truths hitherto kept secret we speak of God's wisdom - that hidden wisdom which, before the world began, God pre-destined, so
that it should result in glory to us;

1 CORINTHIANS 2:8
8 a wisdom which not one of the leaders of the present age possesses, for if they had possessed it, they would never have crucified the Lord of glory.

1 CORINTHIANS 2:9
9 But - to use the words of Scripture - we speak of things which eye has not seen nor ear heard, and which have never entered the heart of man: all
that God has in readiness for them that love Him.

1 CORINTHIANS 2:10
10 For us, however, God has drawn aside the veil through the teaching of the Spirit; for the Spirit searches everything, including the depths of the
divine nature.

1 CORINTHIANS 2:11
11 For, among human beings, who knows a man's inner thoughts except the man's own spirit within him? In the same way, also, only God's Spirit is
acquainted with God's inner thoughts.

1 CORINTHIANS 2:12
12 But we have not received the spirit of the world, but the Spirit which comes forth from God, that we may know the blessings that have been so
freely given to us by God.

1 CORINTHIANS 2:13
13 Of these we speak - not in language which man's wisdom teaches us, but in that which the Spirit teaches - adapting, as we do, spiritual words to
spiritual truths.

1 CORINTHIANS 2:14
14 The unspiritual man rejects the things of the Spirit of God, and cannot attain to the knowledge of them, because they are spiritually judged.

1 CORINTHIANS 2:15
15 But the spiritual man judges of everything, although he is himself judged by no one.

1 CORINTHIANS 2:16
16 For who has penetrated the mind of the Lord, and will instruct Him? But we have the mind of Christ.

CHAPTER 3
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                         Page 396 / 632
1 CORINTHIANS 3:1
1 And as for myself, brethren, I found it impossible to speak to you as spiritual men. It had to be as to worldlings - mere babes in Christ.
16 For who has penetrated the mind of the Lord, and will instruct Him? But we have the mind of Christ.

CHAPTER 3

1 CORINTHIANS 3:1
1 And as for myself, brethren, I found it impossible to speak to you as spiritual men. It had to be as to worldlings - mere babes in Christ.

1 CORINTHIANS 3:2
2 I fed you with milk and not with solid food, since for this you were not yet strong enough. And even now you are not strong enough:

1 CORINTHIANS 3:3
3 you are still unspiritual. For so long as jealousy and strife continue among you, can it be denied that you are unspiritual and are living and acting
like mere men of the world?

1 CORINTHIANS 3:4
4 For when some one says, "I belong to Paul," and another says, "I belong to Apollos," is not this the way men of the world speak?

1 CORINTHIANS 3:5
5 What then is Apollos? And what is Paul? They are just God's servants, through whose efforts, and as the Lord granted power to each, you accepted
the faith.

1 CORINTHIANS 3:6
6 I planted and Apollos watered; but it was God who was, all the time, giving the increase.

1 CORINTHIANS 3:7
7 So that neither the planter nor the waterer is of any importance. God who gives the increase is all in all.

1 CORINTHIANS 3:8
8 Now in aim and purpose the planter and the waterer are one; and yet each will receive his own special reward, answering to his own special work.

1 CORINTHIANS 3:9
9 Apollos and I are simply fellow workers for and with God, and you are God's field - God's building.

1 CORINTHIANS 3:10
10 In discharge of the task which God graciously entrusted to me, I - like a competent master-builder - have laid a foundation, and others are
building upon it. But let every one be careful how and what he builds.

1 CORINTHIANS 3:11
11 For no one can lay any other foundation in addition to that which is already laid, namely Jesus Christ.

1 CORINTHIANS 3:12
12 And whether the building which any one is erecting on that foundation be of gold or silver or costly stones, of timber or hay or straw -

1 CORINTHIANS 3:13
13 the true character of each individual's work will become manifest. For the day of Christ will disclose it, because that day is soon to come upon us
clothed in fire, and as for the quality of every one's work - the fire is the thing which will test it.

1 CORINTHIANS 3:14
14 If any one's work - the building which he has erected - stands the test, he will be rewarded.

1 CORINTHIANS 3:15
15 If any one's work is burnt up, he will suffer the loss of it; yet he will himself be rescued, but only, as it were, by passing through the fire.

1 CORINTHIANS 3:16
16 Do you not know that you are God's Sanctuary, and that the Spirit of God has His home within you?

1 CORINTHIANS 3:17
17 If any one is marring the Sanctuary of God, him will God mar; for the Sanctuary of God is holy, which you all are.

1 CORINTHIANS 3:18
18 Let no one deceive himself. If any man imagines that he is wise, compared with the rest of you, with the wisdom of the present age, let him
become "foolish" so that he may be wise.

1 CORINTHIANS 3:19
19 This world's wisdom is "foolishness" in God's sight; for it is written, "He snares the wise with their own cunning."

1 CORINTHIANS 3:20
20 And again, "The Lord takes knowledge of the reasonings of the wise - how useless they are."

1 CORINTHIANS 3:21
21 Therefore let no one boast about his human teachers.

1 CORINTHIANS 3:22
22 For everything belongs to you - be it Paul or Apollos or Peter, the world or life or death, things present or future - everything belongs to you;
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                             Page 397 / 632
1 CORINTHIANS 3:23
23 and you belong to Christ, and Christ belongs to God.
1 CORINTHIANS 3:22
22 For everything belongs to you - be it Paul or Apollos or Peter, the world or life or death, things present or future - everything belongs to you;

1 CORINTHIANS 3:23
23 and you belong to Christ, and Christ belongs to God.

CHAPTER 4

1 CORINTHIANS 4:1
1 As for us Apostles, let any one take this view of us - we are Christ's officers, and stewards of God's secret truths.

1 CORINTHIANS 4:2
2 This being so, it follows that fidelity is what is required in stewards.

1 CORINTHIANS 4:3
3 I however am very little concerned at undergoing your scrutiny, or that of other men; in fact I do not even scrutinize myself.

1 CORINTHIANS 4:4
4 Though I am not conscious of having been in any way unfaithful, yet I do not for that reason stand acquitted; but He whose scrutiny I must
undergo is the Lord.

1 CORINTHIANS 4:5
5 Therefore form no premature judgments, but wait until the Lord returns. He will both bring to light the secrets of darkness and will openly disclose
the motives that have been in people's hearts; and then the praise which each man deserves will come to him from God.

1 CORINTHIANS 4:6
6 In writing this much, brethren, with special reference to Apollos and myself, I have done so for your sakes, in order to teach you by our example
what those words mean, which say, "Nothing beyond what is written!" - so that you may cease to take sides in boastful rivalry, for one teacher
against another.

1 CORINTHIANS 4:7
7 Why, who gives you your superiority, my brother? Or what have you that you did not receive? And if you really did receive it, why boast as if this
were not so?

1 CORINTHIANS 4:8
8 Every one of you already has all that heart can desire; already you have grown rich; without waiting for us, you have ascended your thrones! Yes
indeed, would to God that you had ascended your thrones, that we also might reign with you!

1 CORINTHIANS 4:9
9 God, it seems to me, has exhibited us Apostles last of all, as men condemned to death; for we have come to be a spectacle to all creation - alike to
angels and to men.

1 CORINTHIANS 4:10
10 We, for Christ's sake, are labeled as "foolish"; you, as Christians, are men of shrewd intelligence. We are mere weaklings: you are strong. You are
in high repute: we are outcasts.

1 CORINTHIANS 4:11
11 To this very moment we endure both hunger and thirst, with scanty clothing and many a blow.

1 CORINTHIANS 4:12
12 Homes we have none. Wearily we toil, working with our own hands. When reviled, we bless; when persecuted, we bear it patiently;

1 CORINTHIANS 4:13
13 when slandered, we try to conciliate. We have come to be regarded as the mere dirt and filth of the world - the refuse of the universe, even to this
hour.

1 CORINTHIANS 4:14
14 I am not writing all this to shame you, but I am offering you advice as my dearly-loved children.

1 CORINTHIANS 4:15
15 For even if you were to have ten thousand spiritual instructors - for all that you could not have several fathers. It is I who in Christ Jesus became
your father through the Good News.

1 CORINTHIANS 4:16
16 I entreat you therefore to become like me.

1 CORINTHIANS 4:17
17 For this reason I have sent Timothy to you. Spiritually he is my dearly-loved and faithful child. He will remind you of my habits as a Christian
teacher - the manner in which I teach everywhere in every Church.

1 CORINTHIANS 4:18
18 But some
 Copyright (c)of you have Infobase
               2005-2009, been puffed upCorp.
                                   Media through getting the idea that I am not coming to Corinth.
                                                                                                                                       Page 398 / 632
1 CORINTHIANS 4:19
19 But, if the Lord is willing, I shall come to you without delay; and then I shall know not the fine speeches of these conceited people, but their power.
teacher - the manner in which I teach everywhere in every Church.

1 CORINTHIANS 4:18
18 But some of you have been puffed up through getting the idea that I am not coming to Corinth.

1 CORINTHIANS 4:19
19 But, if the Lord is willing, I shall come to you without delay; and then I shall know not the fine speeches of these conceited people, but their power.

1 CORINTHIANS 4:20
20 For Apostolic authority is not a thing of words, but of power.

1 CORINTHIANS 4:21
21 Which shall it be? Shall I come to you with a rod, or in a loving and tender spirit?

CHAPTER 5

1 CORINTHIANS 5:1
1 It is actually reported that there is fornication among you, and of a kind unheard of even among the Gentiles - a man has his father's wife!

1 CORINTHIANS 5:2
2 And you, instead of mourning and removing from among you the man who has done this deed of shame, are filled with self-complacency!

1 CORINTHIANS 5:3
3 I for my part, present with you in spirit although absent in body, have already, as though I were present, judged him who has so acted.

1 CORINTHIANS 5:4
4 In the name of our Lord Jesus, when you are all assembled and my spirit is with you, together with the power of our Lord Jesus,

1 CORINTHIANS 5:5
5 I have handed over such a man to Satan for the destruction of his body, that his spirit may be saved on the day of the Lord Jesus.

1 CORINTHIANS 5:6
6 It is no good thing - this which you make the ground of your boasting. Do you not know that a little yeast corrupts the whole of the dough?

1 CORINTHIANS 5:7
7 Get rid of the old yeast so that you may be dough of a new kind; for in fact you are free from corruption. For our Passover Lamb has already been
offered in sacrifice - even Christ.

1 CORINTHIANS 5:8
8 Therefore let us keep our festival not with old yeast nor with the yeast of what is evil and mischievous, but with bread free from yeast - the bread of
transparent sincerity and of truth.

1 CORINTHIANS 5:9
9 I wrote to you in that letter that you were not to associate with fornicators;

1 CORINTHIANS 5:10
10 not that in this world you are to keep wholly aloof from such as they, any more than from people who are avaricious and greedy of gain, or from
worshippers of idols. For that would mean that you would be compelled to go out of the world altogether.

1 CORINTHIANS 5:11
11 But what I meant was that you were not to associate with any one bearing the name of "brother," if he was addicted to fornication or avarice or
idol-worship or abusive language or hard-drinking or greed of gain. With such a man you ought not even to eat.

1 CORINTHIANS 5:12
12 For what business of mine is it to judge outsiders? Is it not for you to judge those who are within the Church

1 CORINTHIANS 5:13
13 while you leave to God's judgment those who are outside? Remove the wicked man from among you.

CHAPTER 6

1 CORINTHIANS 6:1
1 If one of you has a grievance against an opponent, does he dare to go to law before irreligious men and not before God's people?

1 CORINTHIANS 6:2
2 Do you not know that God's people will sit in judgment upon the world? And if you are the court before which the world is to be judged, are you
unfit to deal with these petty matters?

1 CORINTHIANS 6:3
3 Do you not know that we are to sit in judgment upon angels - to say nothing of things belonging to this life?

1 CORINTHIANS 6:4
4 If therefore you have things belonging to this life which need to be decided, is it men who are absolutely nothing in the Church - is it they whom
you make your judges?
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                         Page 399 / 632
1 CORINTHIANS 6:5
5 I say this to put you to shame. Has it come to this, that there does not exist among you a single wise man competent to decide between a man and
1 CORINTHIANS 6:4
4 If therefore you have things belonging to this life which need to be decided, is it men who are absolutely nothing in the Church - is it they whom
you make your judges?

1 CORINTHIANS 6:5
5 I say this to put you to shame. Has it come to this, that there does not exist among you a single wise man competent to decide between a man and
his brother,

1 CORINTHIANS 6:6
6 but brother goes to law with brother, and that before unbelievers?

1 CORINTHIANS 6:7
7 To say no more, then, it is altogether a defect in you that you have law-suits with one another. Why not rather endure injustice? Why not rather
submit to being defrauded?

1 CORINTHIANS 6:8
8 On the contrary you yourselves inflict injustice and fraud, and upon brethren too.

1 CORINTHIANS 6:9
9 Do you not know that unrighteous men will not inherit God's Kingdom? Cherish no delusion here. Neither fornicators, nor idolaters, nor adulterers,
nor any who are guilty of unnatural crime,

1 CORINTHIANS 6:10
10 nor thieves, nor avaricious people, nor any who are addicted to hard drinking, to abusive language or to greed of gain, will inherit God's
Kingdom.

1 CORINTHIANS 6:11
11 And all this describes what some of you were. But now you have had every stain washed off: now you have been set apart as holy: now you have
been pronounced free from guilt; in the name of our Lord Jesus Christ and through the Spirit of our God.

1 CORINTHIANS 6:12
12 Everything is allowable to me, but not everything is profitable. Everything is allowable to me, but to nothing will I become a slave.

1 CORINTHIANS 6:13
13 Food of all kinds is meant for the stomach, and the stomach is meant for food, and God will cause both of them to perish. Yet the body does not
exist for the purpose of fornication, but for the Master's service, and the Master exists for the body;

1 CORINTHIANS 6:14
14 and as God by His power raised the Master to life, so He will also raise us up.

1 CORINTHIANS 6:15
15 Do you not know that your bodies are members of Christ? Shall I then take away the members of Christ and make them the members of a
prostitute? No, indeed.

1 CORINTHIANS 6:16
16 Or do you not know that a man who has to do with a prostitute is one with her in body? For God says, "The two shall become one."

1 CORINTHIANS 6:17
17 But he who is in union with the Master is one with Him in spirit.

1 CORINTHIANS 6:18
18 Flee from fornication. Any other sin that a human being commits lies outside the body; but he who commits fornication sins against his own
body.

1 CORINTHIANS 6:19
19 Or do you not know that your bodies are a sanctuary of the Holy Spirit who is within you - the Spirit whom you have from God?

1 CORINTHIANS 6:20
20 And you are not your own, for you have been redeemed at infinite cost. Therefore glorify God in your bodies.

CHAPTER 7

1 CORINTHIANS 7:1
1 I now deal with the subjects mentioned in your letter. It is well for a man to abstain altogether from marriage.

1 CORINTHIANS 7:2
2 But because there is so much fornication every man should have a wife of his own, and every woman should have a husband.

1 CORINTHIANS 7:3
3 Let a man pay his wife her due, and let a woman also pay her husband his.

1 CORINTHIANS 7:4
4 A married woman is not mistress of her own person: her husband has certain rights. In the same way a married man is not master of his own
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                Page 400 / 632
person: his wife has certain rights.

1 CORINTHIANS 7:5
1 CORINTHIANS 7:4
4 A married woman is not mistress of her own person: her husband has certain rights. In the same way a married man is not master of his own
person: his wife has certain rights.

1 CORINTHIANS 7:5
5 Do not refuse one another, unless perhaps it is just for a time and by mutual consent, so that you may devote yourselves to prayer and may then
associate again; lest the Adversary begin to tempt you because of your deficiency in self-control.

1 CORINTHIANS 7:6
6 Thus much in the way of concession, not of command.

1 CORINTHIANS 7:7
7 Yet I would that everybody lived as I do; but each of us has his own special gift from God - one in one direction and one in another.

1 CORINTHIANS 7:8
8 But I tell the unmarried, and women who are widows, that it is well for them to remain as I am.

1 CORINTHIANS 7:9
9 If, however, they cannot maintain self-control, by all means let them marry; for marriage is better than the fever of passion.

1 CORINTHIANS 7:10
10 But to those already married my instructions are - yet not mine, but the Lord's - that a wife is not to leave her husband;

1 CORINTHIANS 7:11
11 or if she has already left him, let her either remain as she is or be reconciled to him; and that a husband is not to send away his wife.

1 CORINTHIANS 7:12
12 To the rest it is I who speak - not the Lord. If a brother has a wife who is an unbeliever, and she consents to live with him, let him not send her
away.

1 CORINTHIANS 7:13
13 And a woman who has an unbelieving husband - if he consents to live with her, let her not separate from him.

1 CORINTHIANS 7:14
14 For, in such cases, the unbelieving husband has become - and is - holy through union with a Christian woman, and the unbelieving wife is holy
through union with a Christian brother. Otherwise your children would be unholy, but in reality they have a place among God's people.

1 CORINTHIANS 7:15
15 If, however, the unbeliever is determined to leave, let him or her do so. Under such circumstances the Christian man or woman is no slave; God
has called us to live lives of peace.

1 CORINTHIANS 7:16
16 For what assurance have you, O woman, as to whether you will save your husband? Or what assurance have you, O man, as to whether you will
save your wife?

1 CORINTHIANS 7:17
17 Only, whatever be the condition in life which the Lord has assigned to each individual - and whatever the condition in which he was living when
God called him - in that let him continue.

1 CORINTHIANS 7:18
18 This is what I command in all the Churches. Was any one already circumcised when called? Let him not have recourse to the surgeons. Was any
one uncircumcised when called? Let him remain uncircumcised.

1 CORINTHIANS 7:19
19 Circumcision is nothing, and uncircumcision is nothing: obedience to God's commandments is everything.

1 CORINTHIANS 7:20
20 Whatever be the condition in life in which a man was, when he was called, in that let him continue.

1 CORINTHIANS 7:21
21 Were you a slave when God called you? Let not that weigh on your mind. And yet if you can get your freedom, take advantage of the
opportunity.

1 CORINTHIANS 7:22
22 For a Christian, if he was a slave when called, is the Lord's freed man, and in the same way a free man, if called, becomes the slave of Christ.

1 CORINTHIANS 7:23
23 You have all been redeemed at infinite cost: do not become slaves to men.

1 CORINTHIANS 7:24
24 Where each one stood when he was called, there, brethren, let him still stand - close to God.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                          Page 401 / 632
1 CORINTHIANS 7:25
25 Concerning unmarried women I have no command to give you from the Lord; but I offer you my opinion, which is that of a man who, through
the Lord's mercy, is deserving of your confidence.
1 CORINTHIANS 7:24
24 Where each one stood when he was called, there, brethren, let him still stand - close to God.

1 CORINTHIANS 7:25
25 Concerning unmarried women I have no command to give you from the Lord; but I offer you my opinion, which is that of a man who, through
the Lord's mercy, is deserving of your confidence.

1 CORINTHIANS 7:26
26 I think then that, taking into consideration the distress which is now upon us, it is well for a man to remain as he is.

1 CORINTHIANS 7:27
27 Are you bound to a wife? Do not seek to get free. Are you free from the marriage bond? Do not seek for a wife.

1 CORINTHIANS 7:28
28 Yet if you marry, you have not sinned; and if a maiden marries, she has not sinned. Such people, however, will have outward trouble. But I am for
sparing you.

1 CORINTHIANS 7:29
29 Yet of this I warn you, brethren: the time has been shortened - so that henceforth those who have wives should be as though they had none,

1 CORINTHIANS 7:30
30 those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they did not possess,

1 CORINTHIANS 7:31
31 and those who use the world as not using it to the full. For the world as it now exists is passing away.

1 CORINTHIANS 7:32
32 And I would have you free from worldly anxiety. An unmarried man concerns himself with the Lord's business - how he shall please the Lord;

1 CORINTHIANS 7:33
33 but a married man concerns himself with the business of the world - how he shall please his wife.

1 CORINTHIANS 7:34
34 There is a difference too between a married and an unmarried woman. She who is unmarried concerns herself with the Lord's business - that she
may be holy both in body and spirit; but the married woman concerns herself with the business of the world - how she shall please her husband.

1 CORINTHIANS 7:35
35 Thus much I say in your own interest; not to lay a trap for you, but to help towards what is becoming, and enable you to wait on the Lord without
distraction.

1 CORINTHIANS 7:36
36 If, however, a father thinks he is acting unbecomingly towards his still unmarried daughter if she be past the bloom of her youth, and so the
matter is urgent, let him do what she desires; he commits no sin; she and her suitor should be allowed to marry.

1 CORINTHIANS 7:37
37 But if a father stands firm in his resolve, being free from all external constraint and having a legal right to act as he pleases, and in his own mind
has come to the decision to keep his daughter unmarried, he will do well.

1 CORINTHIANS 7:38
38 So that he who gives his daughter in marriage does well, and yet he who does not give her in marriage will do better.

1 CORINTHIANS 7:39
39 A woman is bound to her husband during the whole period that he lives; but if her husband dies, she is at liberty to marry whom she will,
provided that he is a Christian.

1 CORINTHIANS 7:40
40 But in my judgment, her state is a more enviable one if she remains as she is; and I also think that I have the Spirit of God.

CHAPTER 8

1 CORINTHIANS 8:1
1 Now as to things which have been sacrificed to idols. This is a subject which we already understand - because we all have knowledge of it.
Knowledge, however, tends to make people conceited; it is love that builds us up.

1 CORINTHIANS 8:2
2 If any one imagines that he already possesses any true knowledge, he has as yet attained to no knowledge of the kind to which he ought to have
attained;

1 CORINTHIANS 8:3
3 but if any one loves God, that man is known by God.

1 CORINTHIANS 8:4
4 As to eating things which have been sacrificed to idols, we are fully aware that an idol is nothing in the world, and that there is no God but One.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                          Page 402 / 632
1 CORINTHIANS 8:5
5 For if so-called gods do exist, either in Heaven or on earth - and in fact there are many such gods and many such lords -
1 CORINTHIANS 8:4
4 As to eating things which have been sacrificed to idols, we are fully aware that an idol is nothing in the world, and that there is no God but One.

1 CORINTHIANS 8:5
5 For if so-called gods do exist, either in Heaven or on earth - and in fact there are many such gods and many such lords -

1 CORINTHIANS 8:6
6 yet we have but one God, the Father, who is the source of all things and for whose service we exist, and but one Lord, Jesus Christ, through whom
we and all things exist.

1 CORINTHIANS 8:7
7 But all believers do not recognize these facts. Some, from force of habit in relation to the idol, even now eat idol sacrifices as such, and their
consciences, being but weak, are polluted.

1 CORINTHIANS 8:8
8 It is true that a particular kind of food will not bring us into God's presence; we are neither inferior to others if we abstain from it, nor superior to
them if we eat it.

1 CORINTHIANS 8:9
9 But take care lest this liberty of yours should prove a hindrance to the progress of weak believers.

1 CORINTHIANS 8:10
10 For if any one were to see you, who know the real truth of this matter, reclining at table in an idol's temple, would not his conscience (supposing
him to be a weak believer) be emboldened to eat the food which has been sacrificed to the idol?

1 CORINTHIANS 8:11
11 Why, your knowledge becomes the ruin of the weak believer - your brother, for whom Christ died!

1 CORINTHIANS 8:12
12 Moreover when you thus sin against the brethren and wound their weak consciences, you are, in reality, sinning against Christ.

1 CORINTHIANS 8:13
13 Therefore if what I eat causes my brother to fall, never again to the end of my days will I touch any kind of animal food, for fear I should cause
my brother to fall.

CHAPTER 9

1 CORINTHIANS 9:1
1 Am I not free? Am I not an Apostle? Can it be denied that I have seen Jesus, our Lord? Are not you yourselves my work in the Lord?

1 CORINTHIANS 9:2
2 If to other men I am not an Apostle, yet at any rate I am one to you; for your very existence as a Christian Church is the seal of my Apostleship.

1 CORINTHIANS 9:3
3 That is how I vindicate myself to those who criticize me.

1 CORINTHIANS 9:4
4 Have we not a right to claim food and drink?

1 CORINTHIANS 9:5
5 Have we not a right to take with us on our journeys a Christian sister as our wife, as the rest of the Apostles do - and the Lord's brothers and Peter?

1 CORINTHIANS 9:6
6 Or again, is it only Barnabas and myself who are not at liberty to give up working with our hands?

1 CORINTHIANS 9:7
7 What soldier ever serves at his own cost? Who plants a vineyard and yet does not eat any of the grapes? Or who tends a herd of cattle and yet does
not taste their milk?

1 CORINTHIANS 9:8
8 Am I making use of merely worldly illustrations? Does not the Law speak in the same tone?

1 CORINTHIANS 9:9
9 For in the Law of Moses it is written, "Thou shalt not muzzle an ox while it is treading out the grain."

1 CORINTHIANS 9:10
10 Is God simply thinking about the oxen? Or is it really in our interest that He speaks? Of course, it was written in our interest, because it is His will
that when a plough-man ploughs, and a thresher threshes, it should be in the hope of sharing that which comes as the result.

1 CORINTHIANS 9:11
11 If it is we who sowed the spiritual grain in you, is it a great thing that we should reap a temporal harvest from you?

Copyright (c) 2005-2009, Infobase Media Corp.                                                                                       Page 403 / 632
1 CORINTHIANS 9:12
12 If other teachers possess that right over you, do not we possess it much more? Yet we have not availed ourselves of the right, but we patiently
endure all things rather than hinder in the least degree the progress of the Good News of the Christ.
1 CORINTHIANS 9:11
11 If it is we who sowed the spiritual grain in you, is it a great thing that we should reap a temporal harvest from you?

1 CORINTHIANS 9:12
12 If other teachers possess that right over you, do not we possess it much more? Yet we have not availed ourselves of the right, but we patiently
endure all things rather than hinder in the least degree the progress of the Good News of the Christ.

1 CORINTHIANS 9:13
13 Do you not know that those who perform the sacred rites have their food from the sacred place, and that those who serve at the altar all alike
share with the altar?

1 CORINTHIANS 9:14
14 In the same way the Lord also directed those who proclaim the Good News to maintain themselves by the Good News.

1 CORINTHIANS 9:15
15 But I, for my part, have not used, and do not use, my full rights in any of these things. Nor do I now write with that object so far as I myself am
concerned, for I would rather die than have anybody make this boast of mine an empty one.

1 CORINTHIANS 9:16
16 If I go on preaching the Good News, that is nothing for me to boast of; for the necessity is imposed upon me; and alas for me, if I fail to preach it!

1 CORINTHIANS 9:17
17 And if I preach willingly, I receive my wages; but if against my will, a stewardship has nevertheless been entrusted to me.

1 CORINTHIANS 9:18
18 What are my wages then? The very fact that the Good News which I preach will cost my hearers nothing, so that I cannot be charged with abuse
of my privileges as a Christian preacher.

1 CORINTHIANS 9:19
19 Though free from all human control, I have made myself the slave of all in the hope of winning as many converts as possible.

1 CORINTHIANS 9:20
20 To the Jews I have become like a Jew in order to win Jews; to men under the Law as if I were under the Law - although I am not - in order to win
those who are under the Law;

1 CORINTHIANS 9:21
21 to men without Law as if I were without Law - although I am not without Law in relation to God but am abiding in Christ's Law - in order to win
those who are without Law.

1 CORINTHIANS 9:22
22 To the weak I have become weak, so as to gain the weak. To all men I have become all things, in the hope that in every one of these ways I may
save some.

1 CORINTHIANS 9:23
23 And I do everything for the sake of the Good News, that I may share with my hearers in its benefits.

1 CORINTHIANS 9:24
24 Do you not know that in the foot-race the runners all run, but that only one gets the prize? You must run like him, in order to win with certainty.

1 CORINTHIANS 9:25
25 But every competitor in an athletic contest practices abstemiousness in all directions. They indeed do this for the sake of securing a perishable
wreath, but we for the sake of securing one that will not perish.

1 CORINTHIANS 9:26
26 That is how I run, not being in any doubt as to my goal. I am a boxer who does not inflict blows on the air,

1 CORINTHIANS 9:27
27 but I hit hard and straight at my own body and lead it off into slavery, lest possibly, after I have been a herald to others, I should myself be
rejected.

CHAPTER 10

1 CORINTHIANS 10:1
1 For I would have you remember, brethren, how our forefathers were all of them sheltered by the cloud, and all got safely through the Red Sea.

1 CORINTHIANS 10:2
2 All were baptized in the cloud and in the sea to be followers of Moses.

1 CORINTHIANS 10:3
3 All ate the same spiritual food,

1 CORINTHIANS 10:4
4 and all drank the same spiritual drink; for they long drank the water that flowed from the spiritual rock that went with them - and that rock was
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                     Page 404 / 632
the Christ.

1 CORINTHIANS 10:5
1 CORINTHIANS 10:4
4 and all drank the same spiritual drink; for they long drank the water that flowed from the spiritual rock that went with them - and that rock was
the Christ.

1 CORINTHIANS 10:5
5 But with most of them God was not well pleased; for they were laid low in the Desert.

1 CORINTHIANS 10:6
6 And in this they became a warning to us, to teach us not to be eager, as they were eager, in pursuit of what is evil.

1 CORINTHIANS 10:7
7 And you must not be worshippers of idols, as some of them were. For it is written, "The People sat down to eat and drink, and stood up to dance."

1 CORINTHIANS 10:8
8 Nor may we be fornicators, like some of them who committed fornication and on a single day 23,000 of them fell dead.

1 CORINTHIANS 10:9
9 And do not let us test the Lord too far, as some of them tested Him and were destroyed by the serpents.

1 CORINTHIANS 10:10
10 And do not be discontented, as some of them were, and they were destroyed by the Destroyer.

1 CORINTHIANS 10:11
11 All this kept happening to them with a figurative meaning; but it was put on record by way of admonition to us upon whom the ends of the Ages
have come.

1 CORINTHIANS 10:12
12 So then let him who thinks he is standing securely beware of falling.

1 CORINTHIANS 10:13
13 No temptation has you in its power but such as is common to human nature; and God is faithful and will not allow you to be tempted beyond
your strength. But, when the temptation comes, He will also provide the way of escape; so that you may be able to bear it.

1 CORINTHIANS 10:14
14 Therefore, my dear friends, avoid all connection with the worship of idols.

1 CORINTHIANS 10:15
15 I speak as to men of sense: judge for yourselves of what I say.

1 CORINTHIANS 10:16
16 The cup of blessing, which we bless, does it not mean a joint-participation in the blood of Christ? The loaf of bread which we break, does it not
mean a joint-participation in the body of Christ?

1 CORINTHIANS 10:17
17 Since there is one loaf, we who are many are one body; we, all of us, share in that one loaf.

1 CORINTHIANS 10:18
18 Look at the Israelites - the nation and their ritual. Are not those who eat the sacrifices joint-partakers in the altar?

1 CORINTHIANS 10:19
19 Do I mean that a thing sacrificed to an idol is what it claims to be, or that an idol is a real thing?

1 CORINTHIANS 10:20
20 No, but that which the Gentiles sacrifice, they sacrifice to demons, not to God; and I would not have you have fellowship with one another
through the demons.

1 CORINTHIANS 10:21
21 You cannot drink the Lord's cup and the cup of demons: you cannot be joint-partakers both in the table of the Lord and in the table of demons.

1 CORINTHIANS 10:22
22 Or are we actually arousing the Lord to jealousy. Are we stronger than He is?

1 CORINTHIANS 10:23
23 Everything is allowable, but not everything is profitable. Everything is allowable, but everything does not build others up.

1 CORINTHIANS 10:24
24 Let no one be for ever seeking his own good, but let each seek that of his fellow man.

1 CORINTHIANS 10:25
25 Anything that is for sale in the meat market, eat, and ask no questions for conscience' sake;

1 CORINTHIANS 10:26
26 for the earth
 Copyright       is the Lord's,
           (c) 2005-2009,       and all
                           Infobase     thatCorp.
                                    Media   it contains.                                                                            Page 405 / 632

1 CORINTHIANS 10:27
27 If an unbeliever gives you an invitation and you are disposed to accept it, eat whatever is put before you, and ask no questions for conscience'
25 Anything that is for sale in the meat market, eat, and ask no questions for conscience' sake;

1 CORINTHIANS 10:26
26 for the earth is the Lord's, and all that it contains.

1 CORINTHIANS 10:27
27 If an unbeliever gives you an invitation and you are disposed to accept it, eat whatever is put before you, and ask no questions for conscience'
sake.

1 CORINTHIANS 10:28
28 But if any one tells you, "This food has been offered in sacrifice;" abstain from eating it - out of respect for him who warned you, and, as before, for
conscience' sake.

1 CORINTHIANS 10:29
29 But now I mean his conscience, not your own. "Why, on what ground," you may object, "is the question of my liberty of action to be decided by a
conscience not my own?

1 CORINTHIANS 10:30
30 If, so far as I am concerned, I partake with a grateful heart, why am I to be found fault with in regard to a thing for which I give thanks?"

1 CORINTHIANS 10:31
31 Whether, then, you are eating or drinking, or whatever you are doing, let everything be done to the glory of God.

1 CORINTHIANS 10:32
32 Do not be causes of stumbling either to Jews or to Gentiles, nor to the Church of God.

1 CORINTHIANS 10:33
33 That is the way that I also seek in everything the approval of all men, not aiming at my own profit, but at that of the many, in the hope that they
may be saved.

CHAPTER 11

1 CORINTHIANS 11:1
1 Be imitators of me, in so far as I in turn am an imitator of Christ.

1 CORINTHIANS 11:2
2 Now I commend you for remembering me in everything, and because you hold fast truths and practices precisely as I have taught them to you.

1 CORINTHIANS 11:3
3 I would have you know, however, that of every man, Christ is the Head, that of a woman her husband is the Head, and that God is Christ's Head.

1 CORINTHIANS 11:4
4 A man who wears a veil when praying or prophesying dishonors his Head;

1 CORINTHIANS 11:5
5 but a woman who prays or prophesies with her head uncovered dishonors her Head, for it is exactly the same as if she had her hair cut short.

1 CORINTHIANS 11:6
6 If a woman will not wear a veil, let her also cut off her hair. But since it is a dishonor to a woman to have her hair cut off or her head shaved, let her
wear a veil.

1 CORINTHIANS 11:7
7 For a man ought not to have a veil on his head, since he is the image and glory of God; while woman is the glory of man.

1 CORINTHIANS 11:8
8 Man does not take his origin from woman, but woman takes hers from man.

1 CORINTHIANS 11:9
9 For man was not created for woman's sake, but woman for man's.

1 CORINTHIANS 11:10
10 That is why a woman ought to have on her head a symbol of subjection, because of the angels.

1 CORINTHIANS 11:11
11 Yet, in the Lord, woman is not independent of man nor man independent of woman.

1 CORINTHIANS 11:12
12 For just as woman originates from man, so also man comes into existence through woman, but everything springs originally from God.

1 CORINTHIANS 11:13
13 Judge of this for your own selves: is it seemly for a woman to pray to God when she is unveiled?

1 CORINTHIANS 11:14
14 Does not Nature itself teach you that if a man has long hair it is a dishonor to him,
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                           Page 406 / 632
1 CORINTHIANS 11:15
15 but that if a woman has long hair it is her glory, because her hair was given her for a covering?
1 CORINTHIANS 11:14
14 Does not Nature itself teach you that if a man has long hair it is a dishonor to him,

1 CORINTHIANS 11:15
15 but that if a woman has long hair it is her glory, because her hair was given her for a covering?

1 CORINTHIANS 11:16
16 But if any one is inclined to be contentious on the point, we have no such custom, nor have the Churches of God.

1 CORINTHIANS 11:17
17 But while giving you these instructions, there is one thing I cannot praise - your meeting together, with bad rather than good results.

1 CORINTHIANS 11:18
18 for, in the first place, when you meet as a Church, there are divisions among you. This is what I am told, and I believe that there is some truth in it.

1 CORINTHIANS 11:19
19 For there must of necessity be differences of opinion among you, in order that it may be plainly seen who are the men of sterling worth among
you.

1 CORINTHIANS 11:20
20 When, however, you meet in one place, there is no eating the Supper of the Lord;

1 CORINTHIANS 11:21
21 for it is his own supper of which each of you is in a hurry to partake, and one eats like a hungry man, while another has already drunk to excess.

1 CORINTHIANS 11:22
22 Why, have you no homes in which to eat and drink? Or do you wish to show your contempt for the Church of God and make those who have no
homes feel ashamed? What shall I say to you? Shall I praise you? In this matter I certainly do not praise you.

1 CORINTHIANS 11:23
23 For it was from the Lord that I received the facts which, in turn, I handed on to you; how that the Lord Jesus, on the night He was to be betrayed,
took some bread,

1 CORINTHIANS 11:24
24 and after giving thanks He broke it and said, "This is my body which is about to be broken for you. Do this in memory of me."

1 CORINTHIANS 11:25
25 In the same way, when the meal was over, He also took the cup. "This cup," He said, "is the new Covenant of which my blood is the pledge. Do
this, every time that you drink it, in memory of me."

1 CORINTHIANS 11:26
26 For every time that you eat this bread and drink from the cup, you are proclaiming the Lord's death - until He returns.

1 CORINTHIANS 11:27
27 Whoever, therefore, in an unworthy manner, eats the bread or drinks from the cup of the Lord sins against the body and blood of the Lord.

1 CORINTHIANS 11:28
28 But let a man examine himself, and, having done that, then let him eat the bread and drink from the cup.

1 CORINTHIANS 11:29
29 For any one who eats and drinks, eats and drinks judgment to himself, if he fails to estimate the body aright.

1 CORINTHIANS 11:30
30 That is why many among you are sickly and out of health, and why not a few die.

1 CORINTHIANS 11:31
31 If, however, we estimated ourselves aright, we should not be judged.

1 CORINTHIANS 11:32
32 But when we are judged by the Lord, chastisement follows, to save us from being condemned along with the world.

1 CORINTHIANS 11:33
33 Therefore, brethren, when you come together for this meal, wait for one another.

1 CORINTHIANS 11:34
34 If any one is hungry, let him eat at home; so that your coming together may not lead to judgment. The other matters I will deal with whenever I
come.

CHAPTER 12

1 CORINTHIANS 12:1
1 It is important, brethren, that you should have clear knowledge on the subject of spiritual gifts.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                         Page 407 / 632
1 CORINTHIANS 12:2
2 You know that when you were heathens you went astray after dumb idols, wherever you happened to be led.
CHAPTER 12

1 CORINTHIANS 12:1
1 It is important, brethren, that you should have clear knowledge on the subject of spiritual gifts.

1 CORINTHIANS 12:2
2 You know that when you were heathens you went astray after dumb idols, wherever you happened to be led.

1 CORINTHIANS 12:3
3 For this reason I would have you understand that no one speaking under the influence of The Spirit of God ever says, "Jesus is accursed," and that
no one is able to say, "Jesus is Lord," except under the influence of the Holy Spirit.

1 CORINTHIANS 12:4
4 Now there are various kinds of gifts, but there is one and the same Spirit;

1 CORINTHIANS 12:5
5 various forms of official service, and yet one and the same Lord;

1 CORINTHIANS 12:6
6 diversities in work, and yet one and the same God - He who in each person brings about the whole result.

1 CORINTHIANS 12:7
7 But to each of us a manifestation of the Spirit has been granted for the common good.

1 CORINTHIANS 12:8
8 To one the utterance of wisdom has been granted through the Spirit; to another the utterance of knowledge in accordance with the will of the same
Spirit;

1 CORINTHIANS 12:9
9 to a third man, by means of the same Spirit, special faith; to another various gifts of healing, by means of the one Spirit;

1 CORINTHIANS 12:10
10 to another the exercise of miraculous powers; to another the gift of prophecy; to another the power of discriminating between prophetic utterances;
to another varieties of the gift of 'tongues;' to another the interpretation of tongues.

1 CORINTHIANS 12:11
11 But these results are all brought about by one and the same Spirit, who bestows His gifts upon each of us in accordance with His own will.

1 CORINTHIANS 12:12
12 For just as the human body is one and yet has many parts, and all its parts, many as they are, constitute but one body, so it is with the Church of
Christ.

1 CORINTHIANS 12:13
13 For, in fact, in one Spirit all of us - whether we are Jews or Gentiles, slaves or free men - were baptized to form but one body; and we were all
nourished by that one Spirit.

1 CORINTHIANS 12:14
14 For the human body does not consist of one part, but of many.

1 CORINTHIANS 12:15
15 Were the foot to say, "Because I am not a hand I am not a part of the body," that would not make it any the less a part of the body.

1 CORINTHIANS 12:16
16 Or were the ear to say, "Because I am not an eye, I am not a part of the body," that would not make it any the less a part of the body.

1 CORINTHIANS 12:17
17 If the whole body were an eye, where would the hearing be? If the whole body were an ear, where would the nostrils be?

1 CORINTHIANS 12:18
18 But, as a matter of fact, God has arranged the parts in the body - every one of them - as He has seen fit.

1 CORINTHIANS 12:19
19 If they were all one part, where would the body be?

1 CORINTHIANS 12:20
20 But, as a matter of fact, there are many parts and but one body.

1 CORINTHIANS 12:21
21 It is also impossible for the eye to say to the hand, "I do not need you;" or again for the head to say to the feet, "I do not need you."

1 CORINTHIANS 12:22
22 No, it is quite otherwise. Even those parts of the body which are apparently somewhat feeble are yet indispensable;

1 CORINTHIANS 12:23
23 and those
 Copyright (c) which we deem
               2005-2009,      less honorable
                          Infobase            we clothe with more abundant honor; and so our ungraceful parts come to have a more
                                    Media Corp.                                                                                   abundant
                                                                                                                               Page  408 /grace,
                                                                                                                                           632
while our graceful parts have everything they need.
22 No, it is quite otherwise. Even those parts of the body which are apparently somewhat feeble are yet indispensable;

1 CORINTHIANS 12:23
23 and those which we deem less honorable we clothe with more abundant honor; and so our ungraceful parts come to have a more abundant grace,
while our graceful parts have everything they need.

1 CORINTHIANS 12:24
24 But it was God who built up the body, and bestowed more abundant honor on the part that felt the need,

1 CORINTHIANS 12:25
25 that there might be no disunion in the body, but that all the members might entertain the same anxious care for one another's welfare.

1 CORINTHIANS 12:26
26 And if one part is suffering, every other part suffers with it; or if one part is receiving special honor, every other part shares in the joy.

1 CORINTHIANS 12:27
27 As for you, you are the body of Christ, and individually you are members of it.

1 CORINTHIANS 12:28
28 And by God's appointment there are in the Church - first Apostles, secondly Prophets, thirdly teachers. Then come miraculous powers, and then
ability to cure diseases or render loving service, or powers of organization, or varieties of the gift of 'tongues.'

1 CORINTHIANS 12:29
29 Are all Apostles? Are all Prophets? Are all teachers?

1 CORINTHIANS 12:30
30 Have all miraculous powers? Have all ability to cure diseases? Do all speak in 'tongues'? Do all interpret?

1 CORINTHIANS 12:31
31 But always seek to excel in the greater gifts. And now I will point out to you a way of life which transcends all others.

CHAPTER 13

1 CORINTHIANS 13:1
1 If I can speak with the tongues of men and of angels, but am destitute of Love, I have but become a loud-sounding trumpet or a clanging cymbal.

1 CORINTHIANS 13:2
2 If I possess the gift of prophecy and am versed in all mysteries and all knowledge, and have such absolute faith that I can remove mountains, but
am destitute of Love, I am nothing.

1 CORINTHIANS 13:3
3 And if I distribute all my possessions to the poor, and give up my body to be burned, but am destitute of Love, it profits me nothing.

1 CORINTHIANS 13:4
4 Love is patient and kind. Love knows neither envy nor jealousy. Love is not forward and self-assertive, nor boastful and conceited.

1 CORINTHIANS 13:5
5 She does not behave unbecomingly, nor seek to aggrandize herself, nor blaze out in passionate anger, nor brood over wrongs.

1 CORINTHIANS 13:6
6 She finds no pleasure in injustice done to others, but joyfully sides with the truth.

1 CORINTHIANS 13:7
7 She knows how to be silent. She is full of trust, full of hope, full of patient endurance.

1 CORINTHIANS 13:8
8 Love never fails. But if there are prophecies, they will be done away with; if there are languages, they will cease; if there is knowledge, it will be
brought to an end.

1 CORINTHIANS 13:9
9 For our knowledge is imperfect, and so is our prophesying;

1 CORINTHIANS 13:10
10 but when the perfect state of things is come, all that is imperfect will be brought to an end.

1 CORINTHIANS 13:11
11 When I was a child, I talked like a child, felt like a child, reasoned like a child: when I became a man, I put from me childish ways.

1 CORINTHIANS 13:12
12 For the present we see things as if in a mirror, and are puzzled; but then we shall see them face to face. For the present the knowledge I gain is
imperfect; but then I shall know fully, even as I am fully known.

1 CORINTHIANS 13:13
13 And so there remain Faith, Hope, Love - these three; and of these the greatest is Love.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                             Page 409 / 632
CHAPTER 14
1 CORINTHIANS 13:13
13 And so there remain Faith, Hope, Love - these three; and of these the greatest is Love.

CHAPTER 14

1 CORINTHIANS 14:1
1 Be eager in your pursuit of this Love, and be earnestly ambitious for spiritual gifts, but let it be chiefly so in order that you may prophesy.

1 CORINTHIANS 14:2
2 For he who speaks in an unknown tongue is not speaking to men, but to God; for no one understands him. Yet in the Spirit he is speaking secret
truths.

1 CORINTHIANS 14:3
3 But he who prophesies speaks to men words of edification, encouragement and comfort.

1 CORINTHIANS 14:4
4 He who speaks in an unknown tongue does good to himself, but he who prophesies does good to the Church.

1 CORINTHIANS 14:5
5 I should be right glad were you all to speak in 'tongues,' but yet more glad were you all to prophesy. And, in fact, the man who prophesies is
superior to him who speaks in 'tongues,' except when the latter can interpret in order that the Church may get a blessing.

1 CORINTHIANS 14:6
6 But, brethren, as things are, if I come to you speaking in 'tongues,' what benefit shall I confer on you, if the utterance is neither in the form of a
revelation nor of additional knowledge nor of prophecy nor of teaching?

1 CORINTHIANS 14:7
7 Even inanimate things - flutes or harps, for instance - when yielding a sound, if they make no distinction in the notes, how shall the tune which is
played on the flute or the harp be known?

1 CORINTHIANS 14:8
8 If the bugle - to take another example - gives an uncertain sound, who will prepare for battle?

1 CORINTHIANS 14:9
9 And so with you; if with the living voice you fail to utter intelligible words, how will people know what you are saying? You will be talking to the
winds.

1 CORINTHIANS 14:10
10 There are, we will suppose, a great number of languages in the world, and no creature is without a language.

1 CORINTHIANS 14:11
11 If, however, I do not know the meaning of the particular language, I shall seem to the speaker of it, and he to me, to be merely talking some
foreign tongue.

1 CORINTHIANS 14:12
12 Therefore, seeing that you are ambitious for spiritual gifts, seek to excel in them so as to benefit the Church.

1 CORINTHIANS 14:13
13 Therefore let a man who has the gift of tongues pray for the power of interpreting them.

1 CORINTHIANS 14:14
14 For if I pray in an unknown tongue, my spirit prays, but my understanding is barren.

1 CORINTHIANS 14:15
15 How then does the matter stand? I will pray in spirit, and I will pray with my understanding also. I will praise God in spirit, and I will praise Him
with my understanding also.

1 CORINTHIANS 14:16
16 Otherwise, if you bless God in spirit only, how shall he who is in the position of an ungifted man say the 'Amen' to your giving of thanks, when he
does not know what your words mean?

1 CORINTHIANS 14:17
17 Rightly enough you are giving thanks, and yet your neighbor is not benefited.

1 CORINTHIANS 14:18
18 I speak in a tongue, thank God, more than all of you;

1 CORINTHIANS 14:19
19 but in the Church I would rather speak five words with my understanding - so as to instruct others also - than ten thousand words in an unknown
tongue.

1Copyright
  CORINTHIANS      14:20 Infobase Media Corp.
           (c) 2005-2009,                                                                                                          Page
20 Brethren, do not prove yourselves to be children in your minds. As regards evil, indeed, be utter babes, but as regards your minds     410 / 632
                                                                                                                                      prove
yourselves to be men of ripe years.
tongue.

1 CORINTHIANS 14:20
20 Brethren, do not prove yourselves to be children in your minds. As regards evil, indeed, be utter babes, but as regards your minds prove
yourselves to be men of ripe years.

1 CORINTHIANS 14:21
21 In the Law it stands written, "'By men of unknown tongues and by the lips of an unknown nation will I speak to this People, but even then they
will not listen to Me', says the Lord."

1 CORINTHIANS 14:22
22 This shows that the gift of tongues is intended as a sign not to those who believe but to unbelievers, but prophecy is intended not for unbelievers
but for those who believe.

1 CORINTHIANS 14:23
23 Accordingly if the whole Church has assembled and all are speaking in 'tongues,' and there come in ungifted men, or unbelievers, will they not
say that you are all mad?

1 CORINTHIANS 14:24
24 If, on the other hand, every one is prophesying and an unbeliever or an ungifted man comes in, he is convicted by all and closely examined by all,

1 CORINTHIANS 14:25
25 and the hidden evils of his heart are brought to light. And, as the result, he will fall on his face and worship God, and will report to others that of a
truth God is among you.

1 CORINTHIANS 14:26
26 What then, brethren? Whenever you assemble, there is not one of you who is not ready either with a song of praise, a sermon, a revelation, a
'tongue,' or an interpretation. Let everything be done with a view to the building up of faith and character.

1 CORINTHIANS 14:27
27 If there is speaking in an unknown tongue, only two or at the most three should speak, and they should do so one at a time, and one should
interpret;

1 CORINTHIANS 14:28
28 or if there is no interpreter, let the man with the gift be silent in the Church, speaking to himself and to God.

1 CORINTHIANS 14:29
29 But if there are Prophets, let two or three speak and let the rest judge.

1 CORINTHIANS 14:30
30 And if anything is revealed to some one else who is seated there, let the first be silent.

1 CORINTHIANS 14:31
31 For you can all prophesy one by one, so that all may learn and all be encouraged:

1 CORINTHIANS 14:32
32 and the spirits of Prophets yield submission to Prophets.

1 CORINTHIANS 14:33
33 For God is not a God of disorder, but of peace, as He is in all the Churches of His people.

1 CORINTHIANS 14:34
34 Let married women be silent in the Churches, for they are not permitted to speak. They must be content with a subordinate place, as the Law also
says;

1 CORINTHIANS 14:35
35 and if they wish to ask questions, they should ask their own husbands at home. For it is disgraceful for a married woman to speak at a Church
assembly.

1 CORINTHIANS 14:36
36 Was it from you that God's Message first went forth, or is it to you only that it has come?

1 CORINTHIANS 14:37
37 If any one deems himself to be a Prophet or a man with spiritual gifts, let him recognize as the Lord's command all that I am now writing to you.

1 CORINTHIANS 14:38
38 But if any one is ignorant, let him be ignorant.

1 CORINTHIANS 14:39
39 The conclusion, my brethren, is this. Be earnestly ambitious to prophesy, and do not check speaking with tongues;

1 CORINTHIANS 14:40
40 only let everything be done in a becoming and orderly manner.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                           Page 411 / 632
CHAPTER 15
1 CORINTHIANS 14:40
40 only let everything be done in a becoming and orderly manner.

CHAPTER 15

1 CORINTHIANS 15:1
1 But let me recall to you, brethren, the Good News which I brought you, which you accepted, and on which you are standing,

1 CORINTHIANS 15:2
2 through which also you are obtaining salvation, if you bear in mind the words in which I proclaimed it - unless indeed your faith has been unreal
from the very first.

1 CORINTHIANS 15:3
3 For I repeated to you the all-important fact which also I had been taught, that Christ died for our sins in accordance with the Scriptures;

1 CORINTHIANS 15:4
4 that He was buried; that He rose to life again on the third day in accordance with the Scriptures,

1 CORINTHIANS 15:5
5 and was seen by Peter, and then by the Twelve.

1 CORINTHIANS 15:6
6 Afterwards He was seen by more than five hundred brethren at once, most of whom are still alive, although some of them have now fallen asleep.

1 CORINTHIANS 15:7
7 Afterwards He was seen by James, and then by all the Apostles.

1 CORINTHIANS 15:8
8 And last of all, as to one of untimely birth, He appeared to me also.

1 CORINTHIANS 15:9
9 For I am the least of the Apostles, and am not fit to be called an Apostle - because I persecuted the Church of God.

1 CORINTHIANS 15:10
10 But what I am I am by the grace of God, and His grace bestowed upon me did not prove ineffectual. But I labored more strenuously than all the
rest - yet it was not I, but God's grace working with me.

1 CORINTHIANS 15:11
11 But whether it is I or they, this is the way we preach and the way that you came to believe.

1 CORINTHIANS 15:12
12 But if Christ is preached as having risen from the dead, how is it that some of you say that there is no such thing as a resurrection of the dead?

1 CORINTHIANS 15:13
13 If there is no such thing as a resurrection of the dead, then Christ Himself has not risen to life.

1 CORINTHIANS 15:14
14 And if Christ has not risen, it follows that what we preach is a delusion, and that your faith also is a delusion.

1 CORINTHIANS 15:15
15 Nay more, we are actually being discovered to be bearing false witness about God, because we have testified that God raised Christ to life, whom
He did not raise, if in reality none of the dead are raised.

1 CORINTHIANS 15:16
16 For if none of the dead are raised to life, then Christ has not risen;

1 CORINTHIANS 15:17
17 and if Christ has not risen, your faith is a vain thing - you are still in your sins.

1 CORINTHIANS 15:18
18 It follows also that those who have fallen asleep in Christ have perished.

1 CORINTHIANS 15:19
19 If in this present life we have a hope resting on Christ, and nothing more, we are more to be pitied than all the rest of the world.

1 CORINTHIANS 15:20
20 But, in reality, Christ has risen from among the dead, being the first to do so of those who are asleep.

1 CORINTHIANS 15:21
21 For seeing that death came through man, through man comes also the resurrection of the dead.

1 CORINTHIANS 15:22
22 For just (c)
 Copyright   as through Adam
                2005-2009,     all die,
                           Infobase     so also
                                     Media      through Christ all will be made alive again.
                                            Corp.                                                                                       Page 412 / 632
1 CORINTHIANS 15:23
23 But this will happen to each in the right order - Christ having been the first to rise, and afterwards Christ's people rising at His return.
21 For seeing that death came through man, through man comes also the resurrection of the dead.

1 CORINTHIANS 15:22
22 For just as through Adam all die, so also through Christ all will be made alive again.

1 CORINTHIANS 15:23
23 But this will happen to each in the right order - Christ having been the first to rise, and afterwards Christ's people rising at His return.

1 CORINTHIANS 15:24
24 Later on, comes the End, when He is to surrender the Kingship to God, the Father, when He shall have overthrown all other government and all
other authority and power.

1 CORINTHIANS 15:25
25 For He must continue King until He shall have put all His enemies under His feet.

1 CORINTHIANS 15:26
26 The last enemy that is to be overthrown is Death;

1 CORINTHIANS 15:27
27 for He will have put all things in subjection under His feet. And when He shall have declared that "All things are in subjection," it will be with the
manifest exception of Him who has reduced them all to subjection to Him.

1 CORINTHIANS 15:28
28 But when the whole universe has been made subject to Him, then the Son Himself will also become subject to Him who has made the universe
subject to Him, in order that GOD may be all in all.

1 CORINTHIANS 15:29
29 Otherwise what will become of those who got themselves baptized for the dead? If the dead do not rise at all, why are these baptized for them?

1 CORINTHIANS 15:30
30 Why also do we Apostles expose ourselves to danger every hour?

1 CORINTHIANS 15:31
31 I protest, brethren, as surely as I glory over you - which I may justly do in Christ Jesus our Lord - that I die day by day.

1 CORINTHIANS 15:32
32 If from merely human motives I have fought with wild beasts in Ephesus, what profit is it to me? If the dead do not rise, let us eat and drink, for
tomorrow we are to die.

1 CORINTHIANS 15:33
33 Do not deceive yourselves: "Evil companionships corrupt good morals."

1 CORINTHIANS 15:34
34 Wake from this drunken fit; live righteous lives, and cease to sin; for some have no knowledge of God: I speak thus in order to move you to shame.

1 CORINTHIANS 15:35
35 But some one will say, "How can the dead rise? And with what kind of body do they come back?"

1 CORINTHIANS 15:36
36 Foolish man! the seed you yourself sow has no life given to it unless it first dies;

1 CORINTHIANS 15:37
37 and as for what you sow, it is not the plant which is to be that you are sowing, but a bare grain, of wheat (it may be) or of something else, and
God gives it a body as He has seen fit,

1 CORINTHIANS 15:38
38 and to each kind of seed a body of its own.

1 CORINTHIANS 15:39
39 All flesh is not the same: there is human flesh, and flesh of cattle, of birds, and of fishes.

1 CORINTHIANS 15:40
40 There are bodies which are celestial and there are bodies which are earthly, but the glory of the celestial ones is one thing, and that of the earthly
ones is another.

1 CORINTHIANS 15:41
41 There is one glory of the sun, another of the moon, and another of the stars; for star differs from star in glory.

1 CORINTHIANS 15:42
42 It is the same with the resurrection of the dead. The body is sown in a state of decay, it is raised free from decay;

1 CORINTHIANS 15:43
43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power;

Copyright (c) 2005-2009, Infobase Media Corp.                                                                                           Page 413 / 632
1 CORINTHIANS 15:44
44 an animal body is sown, a spiritual body is raised. As surely as there is an animal body, so there is also a spiritual body.
1 CORINTHIANS 15:43
43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power;

1 CORINTHIANS 15:44
44 an animal body is sown, a spiritual body is raised. As surely as there is an animal body, so there is also a spiritual body.

1 CORINTHIANS 15:45
45 In the same way also it is written, "The first man Adam became a living animal"; the last Adam is a life-giving Spirit.

1 CORINTHIANS 15:46
46 Nevertheless, it is not what is spiritual that came first, but what is animal; what is spiritual came afterwards.

1 CORINTHIANS 15:47
47 The first man is a man of earth, earthy; the second man is from Heaven.

1 CORINTHIANS 15:48
48 What the earthy one is, that also are those who are earthy; and what the heavenly One is, that also are those who are heavenly.

1 CORINTHIANS 15:49
49 And as we have borne a resemblance to the earthy one, let us see to it that we also bear a resemblance to the heavenly One.

1 CORINTHIANS 15:50
50 But this I tell you, brethren: our mortal bodies cannot inherit the Kingdom of God, nor will what is perishable inherit what is imperishable.

1 CORINTHIANS 15:51
51 I tell you a truth hitherto kept secret: we shall not all sleep, but we shall all be changed,

1 CORINTHIANS 15:52
52 in a moment, in the twinkling of an eye, at the sounding of the last trumpet; for the trumpet will sound, and the dead will be raised incapable of
decay, and we shall be changed.

1 CORINTHIANS 15:53
53 For so it must be: this perishable nature must clothe itself with what is imperishable, and this mortality must clothe itself with immortality.

1 CORINTHIANS 15:54
54 But when this perishable nature has put on what is imperishable, and this mortality has put on immortality, then will the words of Scripture be
fulfilled, "Death has been swallowed up in victory."

1 CORINTHIANS 15:55
55 "Where, O death, is thy victory? Where, O death, is thy sting?"

1 CORINTHIANS 15:56
56 Now sin is the sting of death, and sin derives its power from the Law;

1 CORINTHIANS 15:57
57 but God be thanked who gives us the victory through our Lord Jesus Christ!

1 CORINTHIANS 15:58
58 Therefore, my dear brethren, be firm, unmovable, busily occupied at all times in the Lord's work, knowing that your toil is not fruitless in the
Lord.

CHAPTER 16

1 CORINTHIANS 16:1
1 As to the collection for God's people, what I have directed the Churches of Galatia to do, you must do also.

1 CORINTHIANS 16:2
2 On the first day of every week let each of you put on one side and store up at his home whatever gain has been granted to him; so that whenever I
come, there may then be no collections going on.

1 CORINTHIANS 16:3
3 And when I am with you, whatever brethren you accredit by letter I will send to carry your kind gift to Jerusalem.

1 CORINTHIANS 16:4
4 And if it is worth while for me also to make the journey, they shall go as my companions.

1 CORINTHIANS 16:5
5 I shall come to you after passing through Macedonia; for my plan will be to pass through Macedonia;

1 CORINTHIANS 16:6
6 and I shall make some stay with you perhaps, or even spend the winter with you, in order that you may help me forward, whichever way I travel.

1 CORINTHIANS 16:7
7Copyright
  For I do not wish to see Infobase
           (c) 2005-2009,   you on this occasion
                                    Media  Corp. merely in passing; but if the Lord permits, I hope to remain some time with you.     Page 414 / 632

1 CORINTHIANS 16:8
8 I shall remain in Ephesus, however, until the time of the Harvest Festival,
6 and I shall make some stay with you perhaps, or even spend the winter with you, in order that you may help me forward, whichever way I travel.

1 CORINTHIANS 16:7
7 For I do not wish to see you on this occasion merely in passing; but if the Lord permits, I hope to remain some time with you.

1 CORINTHIANS 16:8
8 I shall remain in Ephesus, however, until the time of the Harvest Festival,

1 CORINTHIANS 16:9
9 for a wide door stands open before me which demands great efforts, and we have many opponents.

1 CORINTHIANS 16:10
10 If Timothy pays you a visit, see that he is free from fear in his relations with you; for he is engaged in the Master's work just as I am.

1 CORINTHIANS 16:11
11 Therefore let no one slight him, but all of you should help him forward in peace to join me; for I am waiting for him and others of the brethren.

1 CORINTHIANS 16:12
12 As for our brother Apollos, I have repeatedly urged him to accompany the brethren who are coming to you: but he is quite resolved not to do so at
present. He will come, however, when he has a good opportunity.

1 CORINTHIANS 16:13
13 Be on the alert; stand firm in the faith; acquit yourselves like men; be strong.

1 CORINTHIANS 16:14
14 Let all that you do be done from motives of love.

1 CORINTHIANS 16:15
15 And I beseech you, brethren - you know the household of Stephanas, how they were the earliest Greek converts to Christ, and have devoted
themselves to the service of God's people -

1 CORINTHIANS 16:16
16 I beseech you, on your part, to show deference to such men, and to every one who participates in their work and toils hard.

1 CORINTHIANS 16:17
17 It is a joy to me that Stephanas, Fortunatus and Achaicus have now arrived, because what was wanting so far as you are concerned they have
supplied.

1 CORINTHIANS 16:18
18 They have refreshed my spirit, and yours. Acknowledge such men as these.

1 CORINTHIANS 16:19
19 The Churches in the province of Asia send you greetings; and Aquila and Prisca, in hearty Christian love, do the same, together with the Church
which meets at their house.

1 CORINTHIANS 16:20
20 The brethren all send greetings to you. Greet one another with a holy kiss.

1 CORINTHIANS 16:21
21 The final greeting of me - Paul - with my own hand.

1 CORINTHIANS 16:22
22 If any one is destitute of love to the Lord, let him be accursed. Our Lord Is Coming.

1 CORINTHIANS 16:23
23 The grace of the Lord Jesus be with you.

1 CORINTHIANS 16:24
24 My love in Christ Jesus be with you all.


Weymouth 2 CORINTHIANS
Paul's Second Letter
To The
Corinthians

The second Letter to the Corinthians was probably written in the autumn of 56 A.D., the first Letter to them having been sent in the spring of that year. But there are
other letters of which we have no clear account. One, lost to us, evidently preceded the first Letter (1 Corinthians 5:9). In our "second" Letter we find mention (2:2,4)
of a severe communication which could not but give pain. Can this have been our "first" to the Corinthians? Some think not, in which case there must have been an
"intermediate" letter. This some students find in 2 Corinthians 10 1-8:10. If so, there must have been four letters. Some have thought that in 2 Corinthians 6:14-7:1, and
8, 9, yet another is embedded, making possibly five in all. The reader must form his own conclusions, inasmuch as the evidence is almost entirely internal. On the whole
it would seem that our first Letter, conveyed by Titus, had produced a good effect in the Corinthian Church, but that this wore off, and that Titus returned to the
Apostle in Ephesus with such disquieting news that a visit of Paul just then to Corinth would have been very embarrassing, alike for the Church and the Apostle. Hence,
instead of going, he writes a "painful" letter and sends it by the same messenger, proceeding himself to Troas and thence to Macedonia, where, in great tension of spirit,
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page     415 / 632
he awaits the return of Titus. At last there comes a reassuring account, the relief derived from which is so great that our second Letter is written, with the double
purpose of comforting those who had been so sharply rebuked and of preventing the recurrence of the evils which had called forth the remonstrance. In this way both
the tenderness and the severity of the present Letter may be explained.
8, 9, yet another is embedded, making possibly five in all. The reader must form his own conclusions, inasmuch as the evidence is almost entirely internal. On the whole
it would seem that our first Letter, conveyed by Titus, had produced a good effect in the Corinthian Church, but that this wore off, and that Titus returned to the
Apostle in Ephesus with such disquieting news that a visit of Paul just then to Corinth would have been very embarrassing, alike for the Church and the Apostle. Hence,
instead of going, he writes a "painful" letter and sends it by the same messenger, proceeding himself to Troas and thence to Macedonia, where, in great tension of spirit,
he awaits the return of Titus. At last there comes a reassuring account, the relief derived from which is so great that our second Letter is written, with the double
purpose of comforting those who had been so sharply rebuked and of preventing the recurrence of the evils which had called forth the remonstrance. In this way both
the tenderness and the severity of the present Letter may be explained.

CHAPTER 1

2 CORINTHIANS 1:1
1 Paul, an Apostle of Christ Jesus by the will of God - and our brother Timothy: To the Church of God in Corinth, with all God's people throughout
Greece.

2 CORINTHIANS 1:2
2 May grace and peace be granted to you from God our Father and the Lord Jesus Christ.

2 CORINTHIANS 1:3
3 Heartfelt thanks be to the God and Father of our Lord Jesus Christ - the Father who is full of compassion and the God who gives all comfort.

2 CORINTHIANS 1:4
4 He comforts us in our every affliction so that we may be able to comfort those who are in any kind of affliction by means of the comfort with which
we ourselves are comforted by God.

2 CORINTHIANS 1:5
5 For just as we have more than our share of suffering for the Christ, so also through the Christ we have more than our share of comfort.

2 CORINTHIANS 1:6
6 But if, on the one hand, we are enduring affliction, it is for your comfort and salvation; and if, on the other hand, we are receiving comfort, it is for
your comfort which is produced within you through your patient fortitude under the same sufferings as those which we also are enduring.

2 CORINTHIANS 1:7
7 And our hope for you is stedfast; for we know that as you are partners with us in the sufferings, so you are also partners in the comfort.

2 CORINTHIANS 1:8
8 For as for our troubles which came upon us in the province of Asia, we would have you know, brethren, that we were exceedingly weighed down,
and felt overwhelmed, so that we renounced all hope even of life.

2 CORINTHIANS 1:9
9 Nay, we had, as we still have, the sentence of death within our own selves, in order that our confidence may repose, not on ourselves, but on God
who raised the dead to life.

2 CORINTHIANS 1:10
10 He it is who rescued us from so imminent a death, and will do so again; and we have a firm hope in Him that He will also rescue us in all the
future,

2 CORINTHIANS 1:11
11 while you on your part lend us your aid in entreaty for us, so that from many lips thanksgivings may rise on our behalf for the boon granted to us
at the intercession of many.

2 CORINTHIANS 1:12
12 For the reason for our boasting is this - the testimony of our own conscience that it was in holiness and with pure motives before God, and in
reliance not on worldly wisdom but on the gracious help of God, that we have conducted ourselves in the world, and above all in our relations with
you.

2 CORINTHIANS 1:13
13 For we are writing to you nothing different from what we have written before, or from what indeed you already recognize as truth and will, I
trust, recognize as such to the very end;

2 CORINTHIANS 1:14
14 just as some few of you have recognized us as your reason for boasting, even as you will be ours, on the day of Jesus our Lord.

2 CORINTHIANS 1:15
15 It was because I entertained this confidence that I intended to visit you before going elsewhere - so that you might receive a twofold proof of God's
favor -

2 CORINTHIANS 1:16
16 and to pass by way of Corinth into Macedonia. Then my plan was to return from Macedonia to you, and be helped forward by you to Judaea.

2 CORINTHIANS 1:17
17 Did I display any vacillation or caprice in this? Or the purposes which I form - do I form them on worldly principles, now crying "Yes, yes," and
now "No, no"?

2Copyright
  CORINTHIANS      1:18 Infobase Media Corp.
           (c) 2005-2009,                                                                                                                          Page 416 / 632
18 As certainly as God is faithful, our language to you is not now "Yes" and now "No."

2 CORINTHIANS 1:19
2 CORINTHIANS 1:17
17 Did I display any vacillation or caprice in this? Or the purposes which I form - do I form them on worldly principles, now crying "Yes, yes," and
now "No, no"?

2 CORINTHIANS 1:18
18 As certainly as God is faithful, our language to you is not now "Yes" and now "No."

2 CORINTHIANS 1:19
19 For Jesus Christ the Son of God - He who was proclaimed among you by us, that is by Silas and Timothy and myself - did not show Himself a
waverer between "Yes" and "No." But it was and always is "Yes" with Him.

2 CORINTHIANS 1:20
20 For all the promises of God, whatever their number, have their confirmation in Him; and for this reason through Him also our "Amen"
acknowledges their truth and promotes the glory of God through our faith.

2 CORINTHIANS 1:21
21 But He who is making us as well as you stedfast through union with the Anointed One, and has anointed us, is God,

2 CORINTHIANS 1:22
22 and He has also set His seal upon us, and has put His Spirit into our hearts as a pledge and foretaste of future blessing.

2 CORINTHIANS 1:23
23 But as for me, as my soul shall answer for it, I appeal to God as my witness, that it was to spare you pain that I gave up my visit to Corinth.

2 CORINTHIANS 1:24
24 Not that we want to lord it over you in respect of your faith - we do, however, desire to help your joy - for in the matter of your faith you are
standing firm.

CHAPTER 2

2 CORINTHIANS 2:1
1 But, so far as I am concerned, I have resolved not to have a painful visit the next time I come to see you.

2 CORINTHIANS 2:2
2 For if I of all men give you pain, who then is there to gladden my heart, but the very persons to whom I give pain?

2 CORINTHIANS 2:3
3 And I write this to you in order that when I come I may not receive pain from those who ought to give me joy, confident as I am as to all of you that
my joy is the joy of you all.

2 CORINTHIANS 2:4
4 For with many tears I write to you, and in deep suffering and depression of spirit, not in order to grieve you, but in the hope of showing you how
brimful my heart is with love for you.

2 CORINTHIANS 2:5
5 Now if any one has caused sorrow, it has been caused not so much to me, as in some degree - for I have no wish to exaggerate - to all of you.

2 CORINTHIANS 2:6
6 In the case of such a person the punishment which was inflicted by the majority of you is enough.

2 CORINTHIANS 2:7
7 So that you may now take the opposite course, and forgive him rather and comfort him, for fear he should perhaps be driven to despair by his
excess of grief.

2 CORINTHIANS 2:8
8 I beg you therefore fully to reinstate him in your love.

2 CORINTHIANS 2:9
9 For in writing to you I have also this object in view - to discover by experience whether you are prepared to be obedient in every respect.

2 CORINTHIANS 2:10
10 When you forgive a man an offense I also forgive it; for in fact what I have forgiven, if I have forgiven anything, has always been for your sakes in
the presence of Christ,

2 CORINTHIANS 2:11
11 for fear Satan should gain an advantage over us. For we are not ignorant of his devices.

2 CORINTHIANS 2:12
12 Now when I came into the Troad to spread there the Good News about the Christ, even though in the Lord's providence a door stood open before
me,

2 CORINTHIANS 2:13
13 yet, obtaining no relief for my spirit because I did not find our brother Titus, I bade them farewell and went on into Macedonia.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                         Page 417 / 632
2 CORINTHIANS 2:14
14 But to God be the thanks who in Christ ever heads our triumphal procession, and by our hands waves in every place that sweet incense, the
knowledge of Him.
2 CORINTHIANS 2:13
13 yet, obtaining no relief for my spirit because I did not find our brother Titus, I bade them farewell and went on into Macedonia.

2 CORINTHIANS 2:14
14 But to God be the thanks who in Christ ever heads our triumphal procession, and by our hands waves in every place that sweet incense, the
knowledge of Him.

2 CORINTHIANS 2:15
15 For we are a fragrance of Christ grateful to God in those whom He is saving and in those who are perishing;

2 CORINTHIANS 2:16
16 to the last-named an odor of death predictive of death, and to the others an odor of life predictive of life. And for such service as this who is
competent?

2 CORINTHIANS 2:17
17 We are; for, unlike most teachers, we are not fraudulent hucksters of God's Message; but with transparent motives, as commissioned by God, in
God's presence and in communion with Christ, so we speak.

CHAPTER 3

2 CORINTHIANS 3:1
1 Do you say that this is self-recommendation once more? Or do we need, as some do, letters of recommendation to you or from you?

2 CORINTHIANS 3:2
2 Our letter of recommendation is yourselves - a letter written on our hearts and everywhere known and read.

2 CORINTHIANS 3:3
3 For all can see that you are a letter of Christ entrusted to our care, and written not with ink, but with the Spirit of the ever-living God - and not on
tablets of stone, but on human hearts as tablets.

2 CORINTHIANS 3:4
4 Such is the confidence which we have through Christ in the presence of God;

2 CORINTHIANS 3:5
5 not that of ourselves we are competent to decide anything by our own reasonings, but our competency comes from God.

2 CORINTHIANS 3:6
6 It is He also who has made us competent to serve Him in connection with a new Covenant, which is not a written code but a Spirit; for the written
code inflicts death, but the Spirit gives Life.

2 CORINTHIANS 3:7
7 If, however, the service that proclaims death - its code being engraved in writing upon stones - came with glory, so that the children of Israel could
not look steadily on the face of Moses because of the brightness of his face - a vanishing brightness;

2 CORINTHIANS 3:8
8 will not the service of the Spirit be far more glorious?

2 CORINTHIANS 3:9
9 For if the service which pronounces doom had glory, far more glorious still is the service which tells of righteousness.

2 CORINTHIANS 3:10
10 For, in fact, that which was once resplendent in glory has no glory at all in this respect, that it pales before the glory which surpasses it.

2 CORINTHIANS 3:11
11 For if that which was to be abolished came with glory, much more is that which is permanent arrayed in glory.

2 CORINTHIANS 3:12
12 Therefore, cherishing a hope like this, we speak without reserve, and we do not imitate Moses,

2 CORINTHIANS 3:13
13 who used to throw a veil over his face to hide from the gaze of the children of Israel the passing away of what was but transitory.

2 CORINTHIANS 3:14
14 Nay, their minds were made dull; for to this very day during the reading of the book of the ancient Covenant, the same veil remains unlifted,
because it is only in Christ that it is to be abolished.

2 CORINTHIANS 3:15
15 Yes, to this day, whenever Moses is read, a veil lies upon their hearts.

2 CORINTHIANS 3:16
16 But whenever the heart of the nation shall have returned to the Lord, the veil will be withdrawn.

2 CORINTHIANS 3:17
 Copyright
17 Now by(c) 2005-2009,
           "the          Infobase
                Lord" is meant theMedia
                                   Spirit;Corp.
                                           and where the Spirit of the Lord is, freedom is enjoyed.                                     Page 418 / 632

2 CORINTHIANS 3:18
16 But whenever the heart of the nation shall have returned to the Lord, the veil will be withdrawn.

2 CORINTHIANS 3:17
17 Now by "the Lord" is meant the Spirit; and where the Spirit of the Lord is, freedom is enjoyed.

2 CORINTHIANS 3:18
18 And all of us, with unveiled faces, reflecting like bright mirrors the glory of the Lord, are being transformed into the same likeness, from one
degree of radiant holiness to another, even as derived from the Lord the Spirit.

CHAPTER 4

2 CORINTHIANS 4:1
1 Therefore, being engaged in this service and being mindful of the mercy which has been shown us, we are not cowards.

2 CORINTHIANS 4:2
2 Nay, we have renounced the secrecy which marks a feeling of shame. We practice no cunning tricks, nor do we adulterate God's Message. But by a
full clear statement of the truth we strive to commend ourselves in the presence of God to every human conscience.

2 CORINTHIANS 4:3
3 If, however, the meaning of our Good News has been veiled, the veil has been on the hearts of those who are on the way to perdition,

2 CORINTHIANS 4:4
4 in whom the god of this present age has blinded their unbelieving minds so as to shut out the sunshine of the Good News of the glory of the Christ,
who is the image of God.

2 CORINTHIANS 4:5
5 (For we do not proclaim ourselves, but we proclaim Christ Jesus as Lord, and ourselves as your bondservants for the sake of Jesus.)

2 CORINTHIANS 4:6
6 For God who said, "Out of darkness let light shine," is He who has shone in our hearts to give us the light of the knowledge of God's glory, which is
radiant on the face of Christ.

2 CORINTHIANS 4:7
7 But we have this treasure in a fragile vase of clay, in order that the surpassing greatness of the power may be seen to belong to God, and not to
originate in us.

2 CORINTHIANS 4:8
8 We are hard pressed, yet never in absolute distress; perplexed, yet never utterly baffled;

2 CORINTHIANS 4:9
9 pursued, yet never left unsuccored; struck to the ground, yet never slain;

2 CORINTHIANS 4:10
10 always, wherever we go, carrying with us in our bodies the putting to death of Jesus, so that in our bodies it may also be clearly shown that Jesus
lives.

2 CORINTHIANS 4:11
11 For we, alive though we are, are continually surrendering ourselves to death for the sake of Jesus, so that in this mortal nature of ours it may also
be clearly shown that Jesus lives.

2 CORINTHIANS 4:12
12 Thus we are constantly dying, while you are in full enjoyment of Life.

2 CORINTHIANS 4:13
13 But possessing the same Spirit of faith as he who wrote, "I believed, and therefore I have spoken," we also believe, and therefore we speak.

2 CORINTHIANS 4:14
14 For we know that He who raised the Lord Jesus from the dead will raise us also to be with Jesus, and will cause both us and you to stand in His
own presence.

2 CORINTHIANS 4:15
15 For everything is for your sakes, in order that grace, being more richly bestowed because of the thanksgivings of the increased number, may more
and more promote the glory of God.

2 CORINTHIANS 4:16
16 Therefore we are not cowards. Nay, even though our outward man is wasting away, yet our inward man is being renewed day by day.

2 CORINTHIANS 4:17
17 For this our light and transitory burden of suffering is achieving for us a preponderating, yes, a vastly preponderating, and eternal weight of
glory;

2 CORINTHIANS 4:18
18 while we look not at things seen, but things unseen; for things seen are temporary, but things unseen are eternal.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                         Page 419 / 632
CHAPTER 5
2 CORINTHIANS 4:18
18 while we look not at things seen, but things unseen; for things seen are temporary, but things unseen are eternal.

CHAPTER 5

2 CORINTHIANS 5:1
1 For we know that if this poor tent, our earthly house, is taken down, we have in Heaven a building which God has provided, a house not built by
human hands, but eternal.

2 CORINTHIANS 5:2
2 For in this one we sigh, because we long to put on over it our dwelling which comes from Heaven -

2 CORINTHIANS 5:3
3 if indeed having really put on a robe we shall not be found to be unclothed.

2 CORINTHIANS 5:4
4 Yes, we who are in this tent certainly do sigh under our burdens, for we do not wish to lay aside that with which we are now clothed, but to put on
more, so that our mortality may be absorbed in Life.

2 CORINTHIANS 5:5
5 And He who formed us with this very end in view is God, who has given us His Spirit as a pledge and foretaste of that bliss.

2 CORINTHIANS 5:6
6 We have therefore a cheerful confidence. We know that while we are at home in the body we are banished from the Lord;

2 CORINTHIANS 5:7
7 for we are living a life of faith, and not one of sight.

2 CORINTHIANS 5:8
8 So we have a cheerful confidence, and we anticipate with greater delight being banished from the body and going home to the Lord.

2 CORINTHIANS 5:9
9 And for this reason also we make it our ambition, whether at home or in exile, to please Him perfectly.

2 CORINTHIANS 5:10
10 For we must all of us appear before Christ's judgment-seat in our true characters, in order that each may then receive an award for his actions in
this life, in accordance with what he has done, whether it be good or whether it be worthless.

2 CORINTHIANS 5:11
11 Therefore, because we realize how greatly the Lord is to be feared, we are endeavoring to win men over, and God recognizes what our motives
are, and I hope that you, in your hearts, recognize them too.

2 CORINTHIANS 5:12
12 We are not again commending ourselves to your favor, but are furnishing you with a ground of boasting on our behalf, so that you may have a
reply ready for those with whom superficial appearances are everything and sincerity of heart counts for nothing.

2 CORINTHIANS 5:13
13 For if we have been beside ourselves, it has been for God's glory; or if we are now in our right senses, it is in order to be of service to you.

2 CORINTHIANS 5:14
14 For the love of Christ overmasters us, the conclusion at which we have arrived being this - that One having died for all, His death was their death,

2 CORINTHIANS 5:15
15 and that He died for all in order that the living may no longer live to themselves, but to Him who died for them and rose again.

2 CORINTHIANS 5:16
16 Therefore for the future we know no one simply as a man. Even if we have known Christ as a man, yet now we do so no longer.

2 CORINTHIANS 5:17
17 So that if any one is in Christ, he is a new creature: the old state of things has passed away; a new state of things has come into existence.

2 CORINTHIANS 5:18
18 And all this is from God, who has reconciled us to Himself through Christ, and has appointed us to serve in the ministry of reconciliation.

2 CORINTHIANS 5:19
19 We are to tell how God was in Christ reconciling the world to Himself, not charging men's transgressions to their account, and that He has
entrusted to us the Message of this reconciliation.

2 CORINTHIANS 5:20
20 On Christ's behalf therefore we come as ambassadors, God, as it were, making entreaty through our lips: we, on Christ's behalf, beseech men to be
reconciled to God.

Copyright (c) 2005-2009, Infobase Media Corp.                                                                                            Page 420 / 632
2 CORINTHIANS 5:21
21 He has made Him who knew nothing of sin to be sin for us, in order that in Him we may become the righteousness of God.
2 CORINTHIANS 5:20
20 On Christ's behalf therefore we come as ambassadors, God, as it were, making entreaty through our lips: we, on Christ's behalf, beseech men to be
reconciled to God.

2 CORINTHIANS 5:21
21 He has made Him who knew nothing of sin to be sin for us, in order that in Him we may become the righteousness of God.

CHAPTER 6

2 CORINTHIANS 6:1
1 And you also we, as God's fellow workers, entreat not to be found to have received His grace to no purpose.

2 CORINTHIANS 6:2
2 For He says, "At a time of welcome I have listened to you, and on a day of salvation I have succored you." Now is the time of loving welcome! Now
is the day of salvation!

2 CORINTHIANS 6:3
3 We endeavor to give people no cause for stumbling in anything, lest the work we are doing should fall into discredit.

2 CORINTHIANS 6:4
4 On the contrary, as God's servants, we seek their full approval - by unwearied endurance, by afflictions, by distress, by helplessness;

2 CORINTHIANS 6:5
5 by floggings, by imprisonments; by facing riots, by toil, by sleepless watching, by hunger and thirst;

2 CORINTHIANS 6:6
6 by purity of life, by knowledge, by patience, by kindness, by the Holy Spirit, by sincere love;

2 CORINTHIANS 6:7
7 by the proclamation of the truth, by the power of God; by the weapons of righteousness, wielded in both hands;

2 CORINTHIANS 6:8
8 through honor and ignominy, through calumny and praise. We are looked upon as impostors and yet are true men;

2 CORINTHIANS 6:9
9 as obscure persons, and yet are well known; as on the point of death, and yet, strange to tell, we live; as under God's discipline, and yet we are not
deprived of life;

2 CORINTHIANS 6:10
10 as sad, but we are always joyful; as poor, but we bestow wealth on many; as having nothing, and yet we securely possess all things.

2 CORINTHIANS 6:11
11 O Corinthians, our lips are unsealed to you: our heart is expanded.

2 CORINTHIANS 6:12
12 There is no narrowness in our love to you: the narrowness is in your own feelings.

2 CORINTHIANS 6:13
13 And in just requital - I speak as to my children - let your hearts expand also.

2 CORINTHIANS 6:14
14 Do not come into close association with unbelievers, like oxen yoked with asses. For what is there in common between righteousness and
lawlessness? Or what partnership has light with darkness?

2 CORINTHIANS 6:15
15 Where can harmony between Christ and Belial be found? Or what participation has a believer with an unbeliever?

2 CORINTHIANS 6:16
16 And what compact has the Temple of God with idols? For we are the Temple of the ever-living God; as God has said, "I will dwell among them,
and walk about among them; and will be their God, and it is they who shall be My people."

2 CORINTHIANS 6:17
17 Therefore, "'Come out from among them and separate yourselves,' says the Lord, 'and touch nothing impure; and I will receive you, and will be a
Father to you,

2 CORINTHIANS 6:18
18 and you shall be My sons and daughters,' says the Lord the Ruler of all."

CHAPTER 7

2 CORINTHIANS 7:1
1 Having therefore these promises, beloved friends, let us purify ourselves from all defilement of body and of spirit, and secure perfect holiness
through the fear of God.

Copyright (c) 2005-2009, Infobase Media Corp.                                                                             Page 421 / 632
2 CORINTHIANS 7:2
2 Make room for us in your hearts. There is not one of you whom we have wronged, not one to whom we have done harm, not one over whom we
have gained any selfish advantage.
2 CORINTHIANS 7:1
1 Having therefore these promises, beloved friends, let us purify ourselves from all defilement of body and of spirit, and secure perfect holiness
through the fear of God.

2 CORINTHIANS 7:2
2 Make room for us in your hearts. There is not one of you whom we have wronged, not one to whom we have done harm, not one over whom we
have gained any selfish advantage.

2 CORINTHIANS 7:3
3 I do not say this to imply blame, for, as I have already said, you have such a place in our hearts that we would die with you or live with you.

2 CORINTHIANS 7:4
4 I have great confidence in you: very loudly do I boast of you. I am filled with comfort: my heart overflows with joy amid all our affliction.

2 CORINTHIANS 7:5
5 For even after our arrival in Macedonia we could get no relief such as human nature craves. We were greatly harassed; there were conflicts without
and fears within.

2 CORINTHIANS 7:6
6 But He who comforts the depressed - even God - comforted us by the coming of Titus, and not by his coming only,

2 CORINTHIANS 7:7
7 but also by the fact that he had felt comforted on your account, and by the report which he brought of your eager affection, of your grief, and of
your jealousy on my behalf, so that I rejoiced more than ever.

2 CORINTHIANS 7:8
8 For if I gave you pain by that letter, I do not regret it, though I did regret it then. I see that that letter, even though for a time it gave you pain, had
a salutary effect.

2 CORINTHIANS 7:9
9 Now I rejoice, not in your grief, but because the grief led to repentance; for you sorrowed with a godly sorrow, which prevented you from receiving
injury from us in any respect.

2 CORINTHIANS 7:10
10 For godly sorrow produces repentance leading to salvation, a repentance not to be regretted; but the sorrow of the world finally produces death.

2 CORINTHIANS 7:11
11 For mark the effects of this very thing - your having sorrowed with a godly sorrow - what earnestness it has called forth in you, what eagerness to
clear yourselves, what indignation, what alarm, what longing affection, what jealousy, what meting out of justice! You have completely wiped away
reproach from yourselves in the matter.

2 CORINTHIANS 7:12
12 Therefore, though I wrote to you, it was not to punish the offender, nor to secure justice for him who had suffered the wrong, but it was chiefly in
order that your earnest feeling on our behalf might become manifest to yourselves in the sight of God.

2 CORINTHIANS 7:13
13 For this reason we feel comforted; and - in addition to this our comfort - we have been filled with all the deeper joy at Titus's joy, because his spirit
has been set at rest by you all.

2 CORINTHIANS 7:14
14 For however I may have boasted to him about you, I have no reason to feel ashamed; but as we have in all respects spoken the truth to you, so also
our boasting to Titus about you has turned out to be the truth.

2 CORINTHIANS 7:15
15 And his strong and tender affection is all the more drawn out towards you when he recalls to mind the obedience which all of you manifested by
the timidity and nervous anxiety with which you welcomed him.

2 CORINTHIANS 7:16
16 I rejoice that I have absolute confidence in you.

CHAPTER 8

2 CORINTHIANS 8:1
1 But we desire to let you know, brethren, of the grace of God which has been bestowed on the Churches of Macedonia;

2 CORINTHIANS 8:2
2 how, while passing through great trouble, their boundless joy even amid their deep poverty has overflowed to increase their generous liberality.

2 CORINTHIANS 8:3
3 For I can testify that to the utmost of their power, and even beyond their power, they have of their own free will given help.

2 CORINTHIANS 8:4
4 With earnest entreaty they begged from us the favor of being allowed to share in the service now being rendered to God's people.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                             Page 422 / 632
2 CORINTHIANS 8:5
5 They not only did this, as we had expected, but first of all in obedience to God's will they gave their own selves to the Lord and to us.
2 CORINTHIANS 8:4
4 With earnest entreaty they begged from us the favor of being allowed to share in the service now being rendered to God's people.

2 CORINTHIANS 8:5
5 They not only did this, as we had expected, but first of all in obedience to God's will they gave their own selves to the Lord and to us.

2 CORINTHIANS 8:6
6 This led us to urge Titus that, as he had previously been the one who commenced the work, so he should now go and complete among you this act
of beneficence also.

2 CORINTHIANS 8:7
7 Yes, just as you are already very rich in faith, readiness of speech, knowledge, unwearied zeal, and in the love that is in you, implanted by us, see to
it that this grace of liberal giving also flourishes in you.

2 CORINTHIANS 8:8
8 I am not saying this by way of command, but to test by the standard of other men's earnestness the genuineness of your love also.

2 CORINTHIANS 8:9
9 For you know the condescending goodness of our Lord Jesus Christ - how for your sakes He became poor, though He was rich, in order that you
through His poverty might grow rich.

2 CORINTHIANS 8:10
10 But in this matter I give you an opinion; for my doing this helps forward your own intentions, seeing that not only have you begun operations,
but a year ago you already had the desire to do so.

2 CORINTHIANS 8:11
11 And now complete the doing also, in order that, just as there was then the eagerness in desiring, there may now be the accomplishment in
proportion to your means.

2 CORINTHIANS 8:12
12 For, assuming the earnest willingness, the gift is acceptable according to whatever a man has, and not according to what he has not.

2 CORINTHIANS 8:13
13 I do not urge you to give in order that others may have relief while you are unduly pressed,

2 CORINTHIANS 8:14
14 but that, by equalization of burdens, your superfluity having in the present emergency supplied their deficiency, their superfluity may in turn be
a supply for your deficiency later on, so that there may be equalization of burdens.

2 CORINTHIANS 8:15
15 Even as it is written, "He who gathered much had not too much, and he who gathered little had not too little."

2 CORINTHIANS 8:16
16 But thanks be to God that He inspires the heart of Titus with the same deep interest in you;

2 CORINTHIANS 8:17
17 for Titus welcomed our request, and, being thoroughly in earnest, comes to you of his own free will.

2 CORINTHIANS 8:18
18 And we send with him the brother whose praises for his earnestness in proclaiming the Good News are heard throughout all the Churches.

2 CORINTHIANS 8:19
19 And more than that, he is the one who was chosen by the vote of the Churches to travel with us, sharing our commission in the administration of
this generous gift to promote the Lord's glory and gratify our own strong desire.

2 CORINTHIANS 8:20
20 For against one thing we are on our guard - I mean against blame being thrown upon us in respect to these large and liberal contributions which
are under our charge.

2 CORINTHIANS 8:21
21 For we seek not only God's approval of our integrity, but man's also.

2 CORINTHIANS 8:22
22 And we send with them our brother, of whose zeal we have had frequent proof in many matters, and who is now more zealous than ever through
the strong confidence which he has in you.

2 CORINTHIANS 8:23
23 As for Titus, remember that he is a partner with me, and is my comrade in my labors for you. And as for our brethren, remember that they are
delegates from the Churches, and are men in whom Christ is glorified.

2 CORINTHIANS 8:24
24 Exhibit therefore to the Churches a proof of your love, and a justification of our boasting to these brethren about you.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                         Page 423 / 632
CHAPTER 9
2 CORINTHIANS 8:24
24 Exhibit therefore to the Churches a proof of your love, and a justification of our boasting to these brethren about you.

CHAPTER 9

2 CORINTHIANS 9:1
1 As to the services which are being rendered to God's people, it is really unnecessary for me to write to you.

2 CORINTHIANS 9:2
2 For I know your earnest willingness, on account of which I habitually boast of you to the Macedonians, pointing out to them that for a whole year
you in Greece have been ready; and the greater number of them have been spurred on by your ardor.

2 CORINTHIANS 9:3
3 Still I send the brethren in order that in this matter our boast about you may not turn out to have been an idle one; so that, as I have said, you may
be ready;

2 CORINTHIANS 9:4
4 for fear that, if any Macedonians come with me and find you unprepared, we - not to say you yourselves - should be put to the blush in respect to
this confidence.

2 CORINTHIANS 9:5
5 I have thought it absolutely necessary therefore to request these brethren to visit you before I myself come, and to make sure beforehand that the
gift of love which you have already promised may be ready as a gift of love, and may not seem to have been something which I have extorted from
you.

2 CORINTHIANS 9:6
6 But do not forget that he who sows with a niggardly hand will also reap a niggardly crop, and that he who sows bountifully will also reap
bountifully.

2 CORINTHIANS 9:7
7 Let each contribute what he has decided upon in his own mind, and not do it reluctantly or under compulsion. "It is a cheerful giver that God
loves."

2 CORINTHIANS 9:8
8 And God is able to bestow every blessing on you in abundance, so that richly enjoying all sufficiency at all times, you may have ample means for
all good works.

2 CORINTHIANS 9:9
9 As it is written, "He has scattered abroad, he has given to the poor, his almsgiving remains for ever."

2 CORINTHIANS 9:10
10 And God who continually supplies seed for the sower and bread for eating, will supply you with seed and multiply it, and will cause your
almsgiving to yield a plentiful harvest.

2 CORINTHIANS 9:11
11 May you be abundantly enriched so as to show all liberality, such as through our instrumentality brings thanksgiving to God.

2 CORINTHIANS 9:12
12 For the service rendered in this sacred gift not only helps to relieve the wants of God's people, but it is also rich in its results and awakens a chorus
of thanksgiving to God.

2 CORINTHIANS 9:13
13 For, by the practical proof of it which you exhibit in this service, you cause God to be extolled for your fidelity to your professed adherence to the
Good News of the Christ, and for the liberality of your contributions for them and for all who are in need,

2 CORINTHIANS 9:14
14 while they themselves also in supplications on your behalf pour out their longing love towards you because of God's surpassing grace which is
resting upon you.

2 CORINTHIANS 9:15
15 Thanks be to God for His unspeakably precious gift!

CHAPTER 10

2 CORINTHIANS 10:1
1 But as for me Paul, I entreat you by the gentleness and self-forgetfulness of Christ - I who when among you have not an imposing personal
presence, but when absent am fearlessly outspoken in dealing with you.

2 CORINTHIANS 10:2
2 I beseech you not to compel me when present to make a bold display of the confidence with which I reckon I shall show my 'courage' against some
who reckon that we are guided by worldly principles.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                           Page 424 / 632
2 CORINTHIANS 10:3
3 For, though we are still living in the world, it is no worldly warfare that we are waging.
2 CORINTHIANS 10:2
2 I beseech you not to compel me when present to make a bold display of the confidence with which I reckon I shall show my 'courage' against some
who reckon that we are guided by worldly principles.

2 CORINTHIANS 10:3
3 For, though we are still living in the world, it is no worldly warfare that we are waging.

2 CORINTHIANS 10:4
4 The weapons with which we fight are not human weapons, but are mighty for God in overthrowing strong fortresses.

2 CORINTHIANS 10:5
5 For we overthrow arrogant 'reckonings,' and every stronghold that towers high in defiance of the knowledge of God, and we carry off every
thought as if into slavery - into subjection to Christ;

2 CORINTHIANS 10:6
6 while we hold ourselves in readiness to punish every act of disobedience, as soon as ever you as a Church have fully shown your obedience.

2 CORINTHIANS 10:7
7 Is it outward appearances you look to? If any man is confident as regards himself that he specially belongs to Christ, let him consider again and
reflect that just as he belongs to Christ, so also do we.

2 CORINTHIANS 10:8
8 If, however, I were to boast more loudly of our Apostolic authority, which the Lord has given us that we may build you up, not pull you down, I
should have no reason to feel ashamed.

2 CORINTHIANS 10:9
9 Let it not seem as if I wanted to frighten you by my letters.

2 CORINTHIANS 10:10
10 For they say "His letters are authoritative and forcible, but his personal presence is unimpressive, and as for eloquence, he has none."

2 CORINTHIANS 10:11
11 Let such people take this into their reckoning, that whatever we are in word by our letters when absent, the same are we also in act when present.

2 CORINTHIANS 10:12
12 For we have not the 'courage' to rank ourselves among, or compare ourselves with, certain persons distinguished by their self-commendation. Yet
they are not wise, measuring themselves, as they do, by one another and comparing themselves with one another.

2 CORINTHIANS 10:13
13 We, however, will not exceed due limits in our boasting, but will keep within the limits of the sphere which God has assigned to us as a limit,
which reaches even to you.

2 CORINTHIANS 10:14
14 For there is no undue stretch of authority on our part, as though it did not extend to you. We pressed on even to Corinth, and were the first to
proclaim to you the Good News of the Christ.

2 CORINTHIANS 10:15
15 We do not exceed our due limits, and take credit for other men's labors; but we entertain the hope that, as your faith grows, we shall gain
promotion among you - still keeping within our own sphere - promotion to a larger field of labor,

2 CORINTHIANS 10:16
16 and shall tell the Good News in the districts beyond you, not boasting in another man's sphere about work already done by him.

2 CORINTHIANS 10:17
17 But "whoever boasts, let his boast be in the Lord."

2 CORINTHIANS 10:18
18 For it is not the man that commends himself who is really approved, but he whom the Lord commends.

CHAPTER 11

2 CORINTHIANS 11:1
1 I wish you could have borne with a little foolish boasting on my part. Nay, do bear with me.

2 CORINTHIANS 11:2
2 I am jealous over you with God's own jealousy. For I have betrothed you to Christ to present you to Him like a faithful bride to her one husband.

2 CORINTHIANS 11:3
3 But I am afraid that, as the serpent in his craftiness deceived Eve, so your minds may be led astray from their single-heartedness and their fidelity
to Christ.

2 CORINTHIANS 11:4
4 If indeed some visitor is proclaiming among you another Jesus whom we did not proclaim, or if you are receiving a Spirit different from the One
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                    Page 425 / 632
you have already received or a Good News different from that which you have already welcomed, your toleration is admirable!

2 CORINTHIANS 11:5
2 CORINTHIANS 11:4
4 If indeed some visitor is proclaiming among you another Jesus whom we did not proclaim, or if you are receiving a Spirit different from the One
you have already received or a Good News different from that which you have already welcomed, your toleration is admirable!

2 CORINTHIANS 11:5
5 Why, I reckon myself in no respect inferior to those superlatively great Apostles.

2 CORINTHIANS 11:6
6 And if in the matter of speech I am no orator, yet in knowledge I am not deficient. Nay, we have in every way made that fully evident to you.

2 CORINTHIANS 11:7
7 Is it a sin that I abased myself in order for you to be exalted, in that I proclaimed God's Good News to you without fee or reward?

2 CORINTHIANS 11:8
8 Other Churches I robbed, receiving pay from them in order to do you service.

2 CORINTHIANS 11:9
9 And when I was with you and my resources failed, there was no one to whom I became a burden - for the brethren when they came from
Macedonia fully supplied my wants - and I kept myself from being in the least a burden to you, and will do so still.

2 CORINTHIANS 11:10
10 Christ knows that it is true when I say that I will not be stopped from boasting of this anywhere in Greece.

2 CORINTHIANS 11:11
11 And why? Because I do not love you? God knows that I do.

2 CORINTHIANS 11:12
12 But I will persist in the same line of conduct in order to cut the ground from under the feet of those who desire an opportunity of getting
themselves recognized as being on a level with us in the matters about which they boast.

2 CORINTHIANS 11:13
13 For men of this stamp are sham apostles, dishonest workmen, assuming the garb of Apostles of Christ.

2 CORINTHIANS 11:14
14 And no wonder. Satan, their master, can disguise himself as an angel of light.

2 CORINTHIANS 11:15
15 It is therefore no great thing for his servants also to disguise themselves as servants of righteousness. Their end will be in accordance with their
actions.

2 CORINTHIANS 11:16
16 To return to what I was saying. Let no one suppose that I am foolish. Or if you must, at any rate make allowance for me as being foolish, in order
that I, as well as they, may boast a little.

2 CORINTHIANS 11:17
17 What I am now saying, I do not say by the Lord's command, but as a fool in his folly might, in this reckless boasting.

2 CORINTHIANS 11:18
18 Since many boast for merely human reasons, I too will boast.

2 CORINTHIANS 11:19
19 Wise as you yourselves are, you find pleasure in tolerating fools.

2 CORINTHIANS 11:20
20 For you tolerate it, if any one enslaves you, lives at your expense, makes off with your property, gives himself airs, or strikes you on the face.

2 CORINTHIANS 11:21
21 I use the language of self-disparagement, as though I were admitting our own feebleness. Yet for whatever reason any one is 'courageous' - I speak
in mere folly - I also am courageous.

2 CORINTHIANS 11:22
22 Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I.

2 CORINTHIANS 11:23
23 Are they servants of Christ? (I speak as if I were out of my mind.) Much more am I His servant; serving Him more thoroughly than they by my
labors, and more thoroughly also by my imprisonments, by excessively cruel floggings, and with risk of life many a time.

2 CORINTHIANS 11:24
24 From the Jews I five times have received forty lashes all but one.

2 CORINTHIANS 11:25
25 Three times I have been beaten with Roman rods, once I have been stoned, three times I have been shipwrecked, once for full four and twenty
 Copyright
hours I was(c)floating
                2005-2009,  Infobase
                       on the        Media Corp.
                              open sea.                                                                                          Page 426 / 632

2 CORINTHIANS 11:26
2 CORINTHIANS 11:25
25 Three times I have been beaten with Roman rods, once I have been stoned, three times I have been shipwrecked, once for full four and twenty
hours I was floating on the open sea.

2 CORINTHIANS 11:26
26 I have served Him by frequent travelling, amid dangers in crossing rivers, dangers from robbers; dangers from my own countrymen, dangers
from the Gentiles; dangers in the city, dangers in the Desert, dangers by sea, dangers from spies in our midst;

2 CORINTHIANS 11:27
27 with labor and toil, with many a sleepless night, in hunger and thirst, in frequent fastings, in cold, and with insufficient clothing.

2 CORINTHIANS 11:28
28 And besides other things, which I pass over, there is that which presses on me daily - my anxiety for all the Churches.

2 CORINTHIANS 11:29
29 Who is weak, and I am not weak? Who is led astray into sin, and I am not aflame with indignation?

2 CORINTHIANS 11:30
30 If boast I must, it shall be of things which display my weakness.

2 CORINTHIANS 11:31
31 The God and Father of our Lord Jesus Christ - He who is blessed throughout the Ages - knows that I am speaking the truth.

2 CORINTHIANS 11:32
32 In Damascus the governor under King Aretas kept guards at the gates of the city in order to apprehend me,

2 CORINTHIANS 11:33
33 but through an opening in the wall I was let down in a basket, and so escaped his hands.

CHAPTER 12

2 CORINTHIANS 12:1
1 I am compelled to boast. It is not a profitable employment, but I will proceed to visions and revelations granted me by the Lord.

2 CORINTHIANS 12:2
2 I know a Christian man who fourteen years ago - whether in the body I do not know, or out of the body I do not know; God knows - was caught
up (this man of whom I am speaking) even to the highest Heaven.

2 CORINTHIANS 12:3
3 And I know that this man - whether in the body or apart from the body I do not know;

2 CORINTHIANS 12:4
4 God knows - was caught up into Paradise and heard unspeakable things which no human being is permitted to repeat.

2 CORINTHIANS 12:5
5 Of such a one I will boast; but of myself I will not boast, except in my weaknesses.

2 CORINTHIANS 12:6
6 If however I should choose to boast, I should not be a fool for so doing, for I should be speaking the truth. But I forbear, lest any one should be led
to estimate me more highly than what his own eyes attest, or more highly than what he hears from my lips.

2 CORINTHIANS 12:7
7 And judging by the stupendous grandeur of the revelations - therefore lest I should be over-elated there has been sent to me, like the agony of
impalement, Satan's angel dealing blow after blow, lest I should be over-elated.

2 CORINTHIANS 12:8
8 As for this, three times have I besought the Lord to rid me of him;

2 CORINTHIANS 12:9
9 but His reply has been, "My grace suffices for you, for power matures in weakness." Most gladly therefore will I boast of my infirmities rather than
complain of them - in order that Christ's power may overshadow me.

2 CORINTHIANS 12:10
10 In fact I take pleasure in infirmities, in the bearing of insults, in distress, in persecutions, in grievous difficulties - for Christ's sake; for when I am
weak, then I am strong.

2 CORINTHIANS 12:11
11 It is foolish of me to write all this, but you have compelled me to do so. Why, you ought to have been my vindicators; for in no respect have I been
inferior to these superlatively great Apostles, even though in myself I am nothing.

2 CORINTHIANS 12:12
12 The signs that characterize the true Apostle have been done among you, accompanied by unwearied fortitude, and by tokens and marvels and
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                               Page 427 / 632
displays of power.

2 CORINTHIANS 12:13
2 CORINTHIANS 12:12
12 The signs that characterize the true Apostle have been done among you, accompanied by unwearied fortitude, and by tokens and marvels and
displays of power.

2 CORINTHIANS 12:13
13 In what respect, therefore, have you been worse dealt with than other Churches, except that I myself never hung as a dead weight upon you?
Forgive the injustice I thus did you!

2 CORINTHIANS 12:14
14 See, I am now for the third time prepared to visit you, but I will not be a dead weight to you. I desire not your money, but yourselves; for children
ought not to put by for their parents, but parents for their children.

2 CORINTHIANS 12:15
15 And as for me, most gladly will I spend all I have and be utterly spent for your salvation.

2 CORINTHIANS 12:16
16 If I love you so intensely, am I the less to be loved? Be that as it may: I was not a burden to you. But being by no means scrupulous, I entrapped
you, they say!

2 CORINTHIANS 12:17
17 Have I gained any selfish advantage over you through any one of the messengers I have sent to you?

2 CORINTHIANS 12:18
18 I begged Titus to visit you, and sent our other brother with him. Did Titus gain any selfish advantage over you? Were not he and I guided by one
and the same Spirit, and did we not walk in the same steps?

2 CORINTHIANS 12:19
19 You are imagining, all this time, that we are making our defense at your bar. In reality it is as in God's presence and in communion with Christ
that we speak; but, dear friends, it is all with a view to your progress in goodness.

2 CORINTHIANS 12:20
20 For I am afraid that perhaps when I come I may not find you to be what I desire, and that you may find me to be what you do not desire; that
perhaps there may be contention, jealousy, bitter feeling, party spirit, ill-natured talk, backbiting, undue eulogy, unrest;

2 CORINTHIANS 12:21
21 and that upon re-visiting you I may be humbled by my God in your presence, and may have to mourn over many whose hearts still cling to their
old sins, and who have not repented of the impurity, fornication, and gross sensuality, of which they have been guilty.

CHAPTER 13

2 CORINTHIANS 13:1
1 This intended visit of mine is my third visit to you. "On the evidence of two or three witnesses every charge shall be sustained."

2 CORINTHIANS 13:2
2 Those who cling to their old sins, and indeed all of you, I have forewarned and still forewarn (as I did on my second visit when present, so I do now,
though absent) that, when I come again, I shall not spare you;

2 CORINTHIANS 13:3
3 since you want a practical proof of the fact that Christ speaks by my lips - He who is not feeble towards you, but powerful among you.

2 CORINTHIANS 13:4
4 For though it is true that He was crucified through weakness, yet He now lives through the power of God. We also are weak, sharing His weakness,
but with Him we shall be full of life to deal with you through the power of God.

2 CORINTHIANS 13:5
5 Test yourselves to discover whether you are true believers: put your own selves under examination. Or do you not know that Jesus Christ is within
you, unless you are insincere?

2 CORINTHIANS 13:6
6 But I trust that you will recognize that we are not insincere.

2 CORINTHIANS 13:7
7 And our prayer to God is that you may do nothing wrong; not in order that our sincerity may be demonstrated, but that you may do what is right,
even though our sincerity may seem to be doubtful.

2 CORINTHIANS 13:8
8 For we have no power against the truth, but only for the furtherance of the truth;

2 CORINTHIANS 13:9
9 and it is a joy to us when we are powerless, but you are strong. This we also pray for - the perfecting of your characters.

2Copyright
  CORINTHIANS      13:10 Infobase Media Corp.
           (c) 2005-2009,                                                                                                            Page 428 / 632
10 For this reason I write thus while absent, that when present I may not have to act severely in the exercise of the authority which the Lord has given
me for building up, and not for pulling down.
2 CORINTHIANS 13:9
9 and it is a joy to us when we are powerless, but you are strong. This we also pray for - the perfecting of your characters.

2 CORINTHIANS 13:10
10 For this reason I write thus while absent, that when present I may not have to act severely in the exercise of the authority which the Lord has given
me for building up, and not for pulling down.

2 CORINTHIANS 13:11
11 Finally, brethren, be joyful, secure perfection of character, take courage, be of one mind, live in peace. And then God who gives love and peace
will be with you.

2 CORINTHIANS 13:12
12 Salute one another with a holy kiss.

2 CORINTHIANS 13:13
13 All God's people here send greetings to you.

2 CORINTHIANS 13:14
14 May the grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit, be with you all.


Weymouth GALATIANS
Paul's Letter
To The
Galatians

There is no question as to the genuineness of this Pauline Letter, but unlike most other writings of the Apostle i was addressed to "Churches" rather than to a single
community.

Formerly it was not easy to decide the precise meaning of the term "Galatia." Opinions differed on the subject. The "North Galatian theory," contended for by some
German scholars, maintained that the Letter was addressed to the Churches of Ancyra, Tavium, Pessinus and possibly to those in other cities. The "South Galatian
theory," which now holds the field in English-speaking countries, is to the effect that the congregations intended were those of Pisidian Antioch, Iconium, Derbe and
Lystra; and this is strongly supported by the unique resemblance between this Letter and Paul's sermon in Pisidian Antioch (Acts 13:14-41). In any case the population
was very mixed, consisting of Phrygians, Greeks, Romans, Gauls and Jews.

The date of the Letter cannot be exactly fixed. The periods assigned by recent scholarship vary from 46 A.D. to 58 A.D., but the medium estimate of 53 A.D.,
adopted by Harnack and Ramsay, satisfies all the requirements of the case.

The Apostle certainly visited Galatia during his second missionary tour, perhaps about 51 A. D., and, although suffering from illness, was received with enthusiasm.
After a short stay he departed cherishing a joyful confidence as to his converts there. But when, less than three years afterwards, he came again, he found that the
leaven of Judaism had produced a definite apostasy, insomuch that both the freedom of individual believers and his own Apostolic authority were in danger.

Even his personal presence (Acts 18:23) did not end the difficulty. Hence, possibly during his journey between Macedonia and Achaia, he sent this Letter. Its rugged
and incoherent style shows that it was dictated under great stress of feeling, and the doctrine of justification by faith is stated more emphatically than in any other of his
writings. But his earnest insistence upon the "fruit borne by the Spirit" proves that his ideal of practical holiness was rather strengthened than impaired by his plea for
Faith as the mainspring of Christian life.

CHAPTER 1

GALATIANS 1:1
1 Paul, an Apostle sent not from men nor by any man, but by Jesus Christ and by God the Father, who raised Jesus from among the dead -

GALATIANS 1:2
2 and all the brethren who are with me: To the Churches of Galatia.

GALATIANS 1:3
3 May grace and peace be granted to you from God the Father, and from our Lord Jesus Christ,

GALATIANS 1:4
4 who gave Himself to suffer for our sins in order to rescue us from the present wicked age in accordance with the will of our God and Father.

GALATIANS 1:5
5 To Him be the glory to the Ages of the Ages! Amen.

GALATIANS 1:6
6 I marvel that you are so readily leaving Him who called you by the grace of Christ, and are adhering to a different Good News.

GALATIANS 1:7
7 For other "Good News" there is none; but there are some persons who are troubling you, and are seeking to distort the Good News concerning
Christ.

GALATIANS 1:8
8 But if even we or an angel from Heaven should bring you a Good News different from that which we have already brought you, let him be
accursed.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 429 / 632
GALATIANS 1:9
9 What I have just said I repeat - if any one is preaching to you a Good News other than that which you originally received, let him be accursed.
GALATIANS 1:8
8 But if even we or an angel from Heaven should bring you a Good News different from that which we have already brought you, let him be
accursed.

GALATIANS 1:9
9 What I have just said I repeat - if any one is preaching to you a Good News other than that which you originally received, let him be accursed.

GALATIANS 1:10
10 For is it man's favor or God's that I aspire to? Or am I seeking to please men? If I were still a man-pleaser, I should not be Christ's bondservant.

GALATIANS 1:11
11 For I must tell you, brethren, that the Good News which was proclaimed by me is not such as man approves of.

GALATIANS 1:12
12 For, in fact, it was not from man that I received or learnt it, but by a revelation from Jesus Christ.

GALATIANS 1:13
13 For you have heard of my early career in Judaism - how I furiously persecuted the Church of God, and made havoc of it;

GALATIANS 1:14
14 and how in devotion to Judaism I outstripped many men of my own age among my people, being far more zealous than they on behalf of the
traditions of my forefathers.

GALATIANS 1:15
15 But when He who set me apart even from my birth, and called me by His grace,

GALATIANS 1:16
16 saw fit to reveal His Son within me in order that I might tell among the Gentiles the Good News concerning Him, at once I did not confer with any
human being,

GALATIANS 1:17
17 nor did I go up to Jerusalem to those who were my seniors in the Apostleship, but I went away into Arabia, and afterwards came back to
Damascus.

GALATIANS 1:18
18 Then, three years later, I went up to Jerusalem to inquire for Peter, and I spent a fortnight with him.

GALATIANS 1:19
19 I saw none of the other Apostles, except James, the Lord's brother.

GALATIANS 1:20
20 In making these assertions I am speaking the truth, as in the sight of God.

GALATIANS 1:21
21 Afterwards I visited Syria and Cilicia.

GALATIANS 1:22
22 But to the Christian Churches in Judaea I was personally unknown.

GALATIANS 1:23
23 They only heard it said, "He who was once our persecutor is now telling the Good News of the faith of which he formerly made havoc."

GALATIANS 1:24
24 And they gave glory to God on my account.

CHAPTER 2

GALATIANS 2:1
1 Later still, after an interval of fourteen years, I again went up to Jerusalem in company with Barnabas, taking Titus also with me.

GALATIANS 2:2
2 I went up in obedience to a revelation of God's will; and I explained to them the Good News which I proclaim among the Gentiles. To the leaders of
the Church this explanation was made in private, lest by any means I should be running, or should already have run, in vain.

GALATIANS 2:3
3 But although my companion Titus was a Greek they did not insist upon even his being circumcised.

GALATIANS 2:4
4 Yet there was danger of this through the false brethren secretly introduced into the Church, who had stolen in to spy out the freedom which is ours
in Christ Jesus, in order to rob us of it.

GALATIANS 2:5
5 But not for an hour did we give way and submit to them; in order that the Good News might continue with you in its integrity.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                         Page 430 / 632
GALATIANS 2:6
6 From those leaders I gained nothing new. Whether they were men of importance or not, matters nothing to me - God recognizes no external
GALATIANS 2:5
5 But not for an hour did we give way and submit to them; in order that the Good News might continue with you in its integrity.

GALATIANS 2:6
6 From those leaders I gained nothing new. Whether they were men of importance or not, matters nothing to me - God recognizes no external
distinctions. To me, at any rate, the leaders imparted nothing new.

GALATIANS 2:7
7 Indeed, when they saw that I was entrusted with the preaching of the Good News to the Gentiles as Peter had been with that to the Jews -

GALATIANS 2:8
8 for He who had been at work within Peter with a view to his Apostleship to the Jews had also been at work within me with a view to my
Apostleship to the Gentiles -

GALATIANS 2:9
9 and when they perceived the mission which was graciously entrusted to me, they (that is to say, James, Peter, and John, who were considered to be
the pillars of the Church) welcomed Barnabas and me to their fellowship on the understanding that we were to go to the Gentiles and they to the
Jews.

GALATIANS 2:10
10 Only they urged that we should remember their poor - a thing which was uppermost in my own mind.

GALATIANS 2:11
11 Now when Peter visited Antioch, I remonstrated with him to his face, because he had incurred just censure.

GALATIANS 2:12
12 For until certain persons came from James he had been accustomed to eat with Gentiles; but as soon as these persons came, he withdrew and
separated himself for fear of the Circumcision party.

GALATIANS 2:13
13 And along with him the other Jews also concealed their real opinions, so that even Barnabas was carried away by their lack of
straightforwardness.

GALATIANS 2:14
14 As soon as I saw that they were not walking uprightly in the spirit of the Good News, I said to Peter, before them all, "If you, though you are a
Jew, live as a Gentile does, and not as a Jew, how can you make the Gentiles follow Jewish customs?

GALATIANS 2:15
15 You and I, though we are Jews by birth and not Gentile sinners,

GALATIANS 2:16
16 know that it is not through obedience to Law that a man can be declared free from guilt, but only through faith in Jesus Christ. We have therefore
believed in Christ Jesus, for the purpose of being declared free from guilt, through faith in Christ and not through obedience to Law. For through
obedience to Law no human being shall be declared free from guilt.

GALATIANS 2:17
17 But if while we are seeking in Christ acquittal from guilt we ourselves are convicted of sin, Christ then encourages us to sin! No, indeed.

GALATIANS 2:18
18 Why, if I am now rebuilding that structure of sin which I had demolished, I am thereby constituting myself a transgressor;

GALATIANS 2:19
19 for it is by the Law that I have died to the Law, in order that I may live to God.

GALATIANS 2:20
20 I have been crucified with Christ, and it is no longer I that live, but Christ that lives in me; and the life which I now live in the body I live through
faith in the Son of God who loved me and gave Himself up to death on my behalf.

GALATIANS 2:21
21 I do not nullify the grace of God; for if acquittal from guilt is obtainable through the Law, then Christ has died in vain."

CHAPTER 3

GALATIANS 3:1
1 You foolish Galatians! Whose sophistry has bewitched you - you to whom Jesus Christ has been vividly portrayed as on the Cross?

GALATIANS 3:2
2 Answer me this one question, "Is it on the ground of your obedience to the Law that you received the Spirit, or is it because, when you heard, you
believed?"

GALATIANS 3:3
3Copyright
  Are you so
           (c) foolish? Having
                2005-2009,      begun
                           Infobase   by the
                                    Media    Spirit, are you now going to reach perfection through what is external?
                                          Corp.                                                                                          Page 431 / 632
GALATIANS 3:4
4 Have you endured such sufferings to no purpose - if indeed it has been to no purpose?
believed?"

GALATIANS 3:3
3 Are you so foolish? Having begun by the Spirit, are you now going to reach perfection through what is external?

GALATIANS 3:4
4 Have you endured such sufferings to no purpose - if indeed it has been to no purpose?

GALATIANS 3:5
5 He who gives you His Spirit and works miracles among you - does He do so on the ground of your obedience to the Law, or is it the result of your
having heard and believed:

GALATIANS 3:6
6 even as Abraham believed God, and his faith was placed to his account as righteousness?

GALATIANS 3:7
7 Notice therefore that those who possess faith are true sons of Abraham.

GALATIANS 3:8
8 And the Scripture, foreseeing that in consequence of faith God would declare the nations to be free from guilt, sent beforehand the Good News to
Abraham, saying, "In you all the nations shall be blessed."

GALATIANS 3:9
9 So we see that it is those who possess faith that are blessed with believing Abraham.

GALATIANS 3:10
10 All who are depending upon their own obedience to the Law are under a curse, for it is written, "Cursed is every one who does not remain faithful
to all the precepts of the Law, and practise them."

GALATIANS 3:11
11 It is evident, too, that no one can find acceptance with God simply by obeying the Law, because "the righteous shall live by faith,"

GALATIANS 3:12
12 and the Law has nothing to do with faith. It teaches that "he who does these things shall live by doing them."

GALATIANS 3:13
13 Christ has purchased our freedom from the curse of the Law by becoming accursed for us - because "Cursed is every one who is hanged upon a
tree."

GALATIANS 3:14
14 Our freedom has been thus purchased in order that in Christ Jesus the blessing belonging to Abraham may come upon the nations, so that
through faith we may receive the promised Spirit.

GALATIANS 3:15
15 Brethren, even a covenant made by a man - to borrow an illustration from daily life - when once formally sanctioned is not liable to be set aside or
added to.

GALATIANS 3:16
16 (Now the promises were given to Abraham and to his seed. God did not say "and to seeds," as if speaking of many, but "and to your seed," since
He spoke of only one - and this is Christ.)

GALATIANS 3:17
17 I mean that the Covenant which God had already formally made is not abrogated by the Law which was given four hundred and thirty years
later - so as to annul the promise.

GALATIANS 3:18
18 For if the inheritance comes through obedience to Law, it no longer comes because of a promise. But, as a matter of fact, God has granted it to
Abraham in fulfilment of a promise.

GALATIANS 3:19
19 Why then was the Law given? It was imposed later on for the sake of defining sin, until the seed should come to whom God had made the
promise; and its details were laid down by a mediator with the help of angels.

GALATIANS 3:20
20 But there cannot be a mediator where only one individual is concerned.

GALATIANS 3:21
21 God, however, is only one. Is the Law then opposed to the promises of God? No, indeed; for if a Law had been given which could have conferred
Life, righteousness would certainly have come by the Law.

GALATIANS 3:22
22 But Scripture has shown that all mankind are the prisoners of sin, in order that the promised blessing, which depends on faith in Jesus Christ, may
be given to those who believe.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                       Page 432 / 632
GALATIANS 3:23
23 Before this faith came, we Jews were perpetual prisoners under the Law, living under restraints and limitations in preparation for the faith which
GALATIANS 3:22
22 But Scripture has shown that all mankind are the prisoners of sin, in order that the promised blessing, which depends on faith in Jesus Christ, may
be given to those who believe.

GALATIANS 3:23
23 Before this faith came, we Jews were perpetual prisoners under the Law, living under restraints and limitations in preparation for the faith which
was soon to be revealed.

GALATIANS 3:24
24 So that the Law has acted the part of a tutor-slave to lead us to Christ, in order that through faith we may be declared to be free from guilt.

GALATIANS 3:25
25 But now that this faith has come, we are no longer under a tutor-slave.

GALATIANS 3:26
26 You are all sons of God through faith in Christ Jesus;

GALATIANS 3:27
27 for all of you who have been baptized into Christ, have clothed yourselves with Christ.

GALATIANS 3:28
28 In Him the distinctions between Jew and Gentile, slave and free man, male and female, disappear; you are all one in Christ Jesus.

GALATIANS 3:29
29 And if you belong to Christ, then you are indeed true descendants of Abraham, and are heirs in fulfilment of the promise.

CHAPTER 4

GALATIANS 4:1
1 Now I say that so long as an heir is a child, he in no respect differs from a slave, although he is the owner of everything,

GALATIANS 4:2
2 but he is under the control of guardians and trustees until the time his father has appointed.

GALATIANS 4:3
3 So we also, when spiritually we were children, were subject to the world's rudimentary notions, and were enslaved.

GALATIANS 4:4
4 But, when the time was fully come, God sent forth His Son, born of a woman, born subject to Law,

GALATIANS 4:5
5 in order to purchase the freedom of all who were subject to Law, so that we might receive recognition as sons.

GALATIANS 4:6
6 And because you are sons, God has sent out the Spirit of His Son to enter your hearts and cry "Abba! our Father!"

GALATIANS 4:7
7 Therefore you are no longer a slave, but a son; and if a son, then an heir also through God's own act.

GALATIANS 4:8
8 But at one time, you Gentiles, having no knowledge of God, were slaves to gods which in reality do not exist.

GALATIANS 4:9
9 Now, however, having come to know God - or rather to be known by Him - how is it you are again turning back to weak and worthless
rudimentary notions to which you are once more willing to be enslaved?

GALATIANS 4:10
10 You scrupulously observe days and months, special seasons, and years.

GALATIANS 4:11
11 I am alarmed about you, and am afraid that I have perhaps bestowed labor upon you to no purpose.

GALATIANS 4:12
12 Brethren, become as I am, I beseech you; for I have also become like you. In no respect did you behave badly to me.

GALATIANS 4:13
13 And you know that in those early days it was on account of bodily infirmity that I proclaimed the Good News to you,

GALATIANS 4:14
14 and yet the bodily infirmity which was such a trial to you, you did not regard with contempt or loathing, but you received me as if I had been an
angel of God or Christ Jesus Himself!

GALATIANS 4:15
15 I ask you,
 Copyright (c) then, what has
                2005-2009,     become
                           Infobase   of your
                                    Media     self-congratulations? For I bear you witness that had it been possible you would havePage
                                          Corp.                                                                                    torn out
                                                                                                                                         433your own
                                                                                                                                               / 632
eyes and have given them to me.
angel of God or Christ Jesus Himself!

GALATIANS 4:15
15 I ask you, then, what has become of your self-congratulations? For I bear you witness that had it been possible you would have torn out your own
eyes and have given them to me.

GALATIANS 4:16
16 Can it be that I have become your enemy through speaking the truth to you?

GALATIANS 4:17
17 These men pay court to you, but not with honorable motives. They want to exclude you, so that you may pay court to them.

GALATIANS 4:18
18 It is always an honorable thing to be courted in an honorable cause; always, and not only when I am with you, my children -

GALATIANS 4:19
19 you for whom I am again, as it were, undergoing the pains of childbirth, until Christ is fully formed within you.

GALATIANS 4:20
20 Would that I were with you and could change my tone, for I am perplexed about you.

GALATIANS 4:21
21 Tell me - you who want to continue to be subject to Law - will you not listen to the Law?

GALATIANS 4:22
22 For it is written that Abraham had two sons, one by the slave-girl and one by the free woman.

GALATIANS 4:23
23 But we see that the child of the slave-girl was born in the common course of nature; but the child of the free woman in fulfilment of the promise.

GALATIANS 4:24
24 All this is allegorical; for the women represent two Covenants. One has its origin on Mount Sinai, and bears children destined for slavery.

GALATIANS 4:25
25 This is Hagar; for the name Hagar stands for Mount Sinai in Arabia, and corresponds to the present Jerusalem, which is in bondage together with
her children.

GALATIANS 4:26
26 But the Jerusalem which is above is free, and she is our mother.

GALATIANS 4:27
27 For it is written, "Rejoice, thou barren woman that bearest not, break forth into a joyful cry, thou that dost not travail with child. For the desolate
woman has many children - more indeed than she who has the husband."

GALATIANS 4:28
28 But you, brethren, like Isaac, are children born in fulfilment of a promise.

GALATIANS 4:29
29 Yet just as, at that time, the child born in the common course of nature persecuted the one whose birth was due to the power of the Spirit, so it is
now.

GALATIANS 4:30
30 But what says the Scripture? "Send away the slave-girl and her son, for never shall the slave-girl's son share the inheritance with the son of the free
woman."

GALATIANS 4:31
31 Therefore, brethren, since we are not the children of a slave-girl, but of the free woman -

CHAPTER 5

GALATIANS 5:1
1 Christ having made us gloriously free - stand fast and do not again be hampered with the yoke of slavery.

GALATIANS 5:2
2 Remember that it is I Paul who tell you that if you receive circumcision Christ will avail you nothing.

GALATIANS 5:3
3 I once more protest to every man who receives circumcision that he is under obligation to obey the whole Law of Moses.

GALATIANS 5:4
4 Christ has become nothing to any of you who are seeking acceptance with God through the Law: you have fallen away from grace.

GALATIANS 5:5
5 We have not, for through the Spirit we wait with longing hope for an acceptance with God which is to come through faith.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                          Page 434 / 632
GALATIANS 5:6
6 For in Christ Jesus neither circumcision nor uncircumcision is of any importance; but only faith working through love.
GALATIANS 5:5
5 We have not, for through the Spirit we wait with longing hope for an acceptance with God which is to come through faith.

GALATIANS 5:6
6 For in Christ Jesus neither circumcision nor uncircumcision is of any importance; but only faith working through love.

GALATIANS 5:7
7 You were running the race nobly! Who has interfered and caused you to swerve from the truth?

GALATIANS 5:8
8 No such teaching ever proceeded from Him who is calling you.

GALATIANS 5:9
9 A little yeast corrupts the whole of the dough.

GALATIANS 5:10
10 For my part I have strong confidence in you in the Lord that you will adopt my view of the matter. But the man - be he who he may - who is
troubling you, will have to bear the full weight of the judgment to be pronounced on him.

GALATIANS 5:11
11 As for me, brethren, if I am still a preacher of circumcision, how is it that I am still suffering persecution? In that case the Cross has ceased to be a
stumbling-block!

GALATIANS 5:12
12 Would to God that those who are unsettling your faith would even mutilate themselves.

GALATIANS 5:13
13 You however, brethren, were called to freedom. Only do not turn your freedom into an excuse for giving way to your lower natures; but become
bondservants to one another in a spirit of love.

GALATIANS 5:14
14 For the entire Law has been obeyed when you have kept the single precept, which says, "You are to love your fellow man equally with yourself."

GALATIANS 5:15
15 But if you are perpetually snarling and snapping at one another, beware lest you are destroyed by one another.

GALATIANS 5:16
16 This then is what I mean. Let your lives be guided by the Spirit, and then you will certainly not indulge the cravings of your lower natures.

GALATIANS 5:17
17 For the cravings of the lower nature are opposed to those of the Spirit, and the cravings of the Spirit are opposed to those of the lower nature;
because these are antagonistic to each other, so that you cannot do everything to which you are inclined.

GALATIANS 5:18
18 But if the Spirit is leading you, you are not subject to Law.

GALATIANS 5:19
19 Now you know full well the doings of our lower natures. Fornication, impurity, indecency, idol-worship, sorcery;

GALATIANS 5:20
20 enmity, strife, jealousy, outbursts of passion, intrigues, dissensions, factions, envyings;

GALATIANS 5:21
21 hard drinking, riotous feasting, and the like. And as to these I forewarn you, as I have already forewarned you, that those who are guilty of such
things will have no share in the Kingdom of God.

GALATIANS 5:22
22 The Spirit, on the other hand, brings a harvest of love, joy, peace; patience towards others, kindness, benevolence;

GALATIANS 5:23
23 good faith, meekness, self-restraint.

GALATIANS 5:24
24 Against such things as these there is no law. Now those who belong to Christ Jesus have crucified their lower nature with its passions and
appetites.

GALATIANS 5:25
25 If we are living by the Spirit's power, let our conduct also be governed by the Spirit's power.

GALATIANS 5:26
26 Let us not become vain-glorious, challenging one another, envying one another.

Copyright (c) 2005-2009, Infobase Media Corp.                                                                                            Page 435 / 632
CHAPTER        6

GALATIANS 6:1
GALATIANS 5:26
26 Let us not become vain-glorious, challenging one another, envying one another.

CHAPTER 6

GALATIANS 6:1
1 Brethren, if anybody be detected in any misconduct, you who are spiritual should restore such a one in a spirit of meekness. And let each of you
keep watch over himself, lest he also fall into temptation.

GALATIANS 6:2
2 Always carry one another's burdens, and so obey the whole of Christ's Law.

GALATIANS 6:3
3 For if there is any one who thinks himself to be somebody when he is nobody, he is deluding himself.

GALATIANS 6:4
4 But let every man scrutinize his own conduct, and then he will find out, not with reference to another but with reference to himself, what he has to
boast of.

GALATIANS 6:5
5 For every man will have to carry his own load.

GALATIANS 6:6
6 But let those who receive instruction in Christian truth share with their instructors all temporal blessings.

GALATIANS 6:7
7 Do not deceive yourselves. God is not to be scoffed at. For whatever a man sows, that he will also reap.

GALATIANS 6:8
8 He who sows in the field of his lower nature, will from that nature reap destruction; but he who sows to serve the Spirit will from the Spirit reap the
Life of the Ages.

GALATIANS 6:9
9 Let us not abate our courage in doing what is right; for in due time we shall reap a reward, if we do not faint.

GALATIANS 6:10
10 So then, as we have opportunity, let us labor for the good of all, and especially of those who belong to the household of the faith.

GALATIANS 6:11
11 See in what large letters I am writing to you with my own hand.

GALATIANS 6:12
12 All who desire to display their zeal for external observances try to compel you to receive circumcision, but their real object is simply to escape
being persecuted for the Cross of Christ.

GALATIANS 6:13
13 For these very men do not really keep the Law of Moses, but they would have you receive circumcision in order that they may glory in your
bodies.

GALATIANS 6:14
14 But as for me, God forbid that I should glory in anything except the Cross of our Lord Jesus Christ, upon which the world is crucified to me, and I
am crucified to the world.

GALATIANS 6:15
15 For neither circumcision nor uncircumcision is of any importance; but only a renewed nature.

GALATIANS 6:16
16 And all who shall regulate their lives by this principle - may peace and mercy be given to them - and to the true Israel of God.

GALATIANS 6:17
17 From this time onward let no one trouble me; for, as for me, I bear, branded on my body, the scars of Jesus as my Master.

GALATIANS 6:18
18 May the grace of our Lord Jesus Christ be with your spirits, brethren. Amen.


Weymouth EPHESIANS
Paul's Letter
To The
Ephesians

This appears to have been a kind of circular Letter to the Churches in Roman Asia, and was not addressed exclusively t the Church in Ephesus.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                    Pageand
                                                                                                                                                       436    / 632
Ephesus was a well-known seaport and the principal city in Roman Asia. It was famous alike for its wonderful temple, containing the shrine of Artemis,   for its vast
theatre, which was capable of accommodating 50,000 persons.
Ephesians

This appears to have been a kind of circular Letter to the Churches in Roman Asia, and was not addressed exclusively t the Church in Ephesus.

Ephesus was a well-known seaport and the principal city in Roman Asia. It was famous alike for its wonderful temple, containing the shrine of Artemis, and for its vast
theatre, which was capable of accommodating 50,000 persons.

Paul was forbidden at first to preach in Roman Asia (Acts 16:6), but he afterwards visited Ephesus in company with Priscilla and Aquila (Acts 18:19). About three
years later (Acts 19:1) he came again and remained for some time - probably from 54 to 57 A. D. - preaching and arguing in the school of Tyrannus, until driven away
through the tumult raised by Demetrius. He then went to Jerusalem, by way of Miletus, but was arrested in the uproar created by the Jews and was taken first to
Caesarea (Acts 23:23), and thence to Rome (Acts 28:16). This was probably in the spring of 61 A.D.

Late in 62 or early in 63 A.D., this Letter was written together with the companion Letters to the Colossians and Philemon.

CHAPTER 1

EPHESIANS 1:1
1 Paul, an Apostle of Christ Jesus by the will of God: To God's people who are in Ephesus - believers in Christ Jesus.

EPHESIANS 1:2
2 May grace and peace be granted to you from God our Father and the Lord Jesus Christ.

EPHESIANS 1:3
3 Blessed be the God and Father of our Lord Jesus Christ, who has crowned us with every spiritual blessing in the heavenly realms in Christ;

EPHESIANS 1:4
4 even as, in His love, He chose us as His own in Christ before the creation of the world, that we might be holy and without blemish in His presence.

EPHESIANS 1:5
5 For He pre-destined us to be adopted by Himself as sons through Jesus Christ - such being His gracious will and pleasure -

EPHESIANS 1:6
6 to the praise of the splendour of His grace with which He has enriched us in the beloved One.

EPHESIANS 1:7
7 It is in Him, and through the shedding of His blood, that we have our deliverance - the forgiveness of our offenses - so abundant was God's grace,

EPHESIANS 1:8
8 the grace which He, the possessor of all wisdom and understanding, lavished upon us,

EPHESIANS 1:9
9 when He made known to us the secret of His will. And this is in harmony with God's merciful purpose

EPHESIANS 1:10
10 for the government of the world when the times are ripe for it - the purpose which He has cherished in His own mind of restoring the whole
creation to find its one Head in Christ; yes, things in Heaven and things on earth, to find their one Head in Him.

EPHESIANS 1:11
11 In Him we Jews have been made heirs, having been chosen beforehand in accordance with the intention of Him whose might carries out in
everything the design of His own will,

EPHESIANS 1:12
12 so that we should be devoted to the extolling of His glorious attributes - we who were the first to fix our hopes on Christ.

EPHESIANS 1:13
13 And in Him you Gentiles also, after listening to the Message of the truth, the Good News of your salvation - having believed in Him - were sealed
with the promised Holy Spirit;

EPHESIANS 1:14
14 that Spirit being a pledge and foretaste of our inheritance, in anticipation of its full redemption - the inheritance which He has purchased to be
specially His for the extolling of His glory.

EPHESIANS 1:15
15 For this reason I too, having heard of the faith in the Lord Jesus which prevails among you, and of your love for all God's people,

EPHESIANS 1:16
16 offer never ceasing thanks on your behalf while I make mention of you in my prayers.

EPHESIANS 1:17
17 For I always beseech the God of our Lord Jesus Christ - the Father most glorious - to give you a spirit of wisdom and penetration through an
intimate knowledge of Him,

EPHESIANS 1:18
18 the eyes of your understanding being enlightened so that you may know what is the hope which His call to you inspires, what the wealth of the
glory of His
 Copyright (c)inheritance
               2005-2009,inInfobase
                             God's people,
                                    Media Corp.                                                                                                   Page 437 / 632
EPHESIANS 1:19
19 and what the transcendent greatness of His power in us believers as seen in the working of His infinite might
EPHESIANS 1:18
18 the eyes of your understanding being enlightened so that you may know what is the hope which His call to you inspires, what the wealth of the
glory of His inheritance in God's people,

EPHESIANS 1:19
19 and what the transcendent greatness of His power in us believers as seen in the working of His infinite might

EPHESIANS 1:20
20 when He displayed it in Christ by raising Him from the dead and seating Him at His own right hand in the heavenly realms,

EPHESIANS 1:21
21 high above all other government and authority and power and dominion, and every title of sovereignty used either in this Age or in the Age to
come.

EPHESIANS 1:22
22 God has put all things under His feet, and has appointed Him universal and supreme Head of the Church, which is His Body,

EPHESIANS 1:23
23 the completeness of Him who everywhere fills the universe with Himself.

CHAPTER 2

EPHESIANS 2:1
1 To you Gentiles also, who were dead through your offenses and sins,

EPHESIANS 2:2
2 which were once habitual to you while you walked in the ways of this world and obeyed the Prince of the powers of the air, the spirits that are now
at work in the hearts of the sons of disobedience - to you God has given Life.

EPHESIANS 2:3
3 Among them all of us also formerly passed our lives, governed by the inclinations of our lower natures, indulging the cravings of those natures and
of our own thoughts, and were in our original state deserving of anger like all others.

EPHESIANS 2:4
4 But God, being rich in mercy, because of the intense love which He bestowed on us,

EPHESIANS 2:5
5 caused us, dead though we were through our offenses, to live with Christ - it is by grace that you have been saved -

EPHESIANS 2:6
6 raised us with Him from the dead, and enthroned us with Him in the heavenly realms as being in Christ Jesus,

EPHESIANS 2:7
7 in order that, by His goodness to us in Christ Jesus, He might display in the Ages to come the transcendent riches of His grace.

EPHESIANS 2:8
8 For it is by grace that you have been saved through faith; and that not of yourselves. It is God's gift, and is not on the ground of merit -

EPHESIANS 2:9
9 so that it may be impossible for any one to boast.

EPHESIANS 2:10
10 For we are God's own handiwork, created in Christ Jesus for good works which He has pre-destined us to practise.

EPHESIANS 2:11
11 Therefore, do not forget that formerly you were Gentiles as to your bodily condition. You were called the Uncircumcision by those who style
themselves the Circumcised - their circumcision being one which the knife has effected.

EPHESIANS 2:12
12 At that time you were living apart from Christ, estranged from the Commonwealth of Israel, with no share by birth in the Covenants which are
based on the Promises, and you had no hope and no God, in all the world.

EPHESIANS 2:13
13 But now in Christ Jesus you who once were so far away have been brought near through the death of Christ.

EPHESIANS 2:14
14 For He is our peace - He who has made Jews and Gentiles one, and in His own human nature has broken down the hostile dividing wall,

EPHESIANS 2:15
15 by setting aside the Law with its commandments, expressed, as they were, in definite decrees. His design was to unite the two sections of
humanity in Himself so as to form one new man,

EPHESIANS 2:16
 Copyright
16         (c) 2005-2009,
   thus effecting         Infobase
                  peace, and       Media Jews
                             to reconcile Corp.and Gentiles in one body to God, by means of His cross - slaying by it their mutual enmity.
                                                                                                                                    Page 438 / 632

EPHESIANS 2:17
humanity in Himself so as to form one new man,

EPHESIANS 2:16
16 thus effecting peace, and to reconcile Jews and Gentiles in one body to God, by means of His cross - slaying by it their mutual enmity.

EPHESIANS 2:17
17 So He came and proclaimed good news of peace to you who were so far away, and peace to those who were near;

EPHESIANS 2:18
18 because it is through Him that Jews and Gentiles alike have access through one Spirit to the Father.

EPHESIANS 2:19
19 You are therefore no longer mere foreigners or persons excluded from civil rights. On the contrary you share citizenship with God's people and are
members of His family.

EPHESIANS 2:20
20 You are a building which has been reared on the foundation of the Apostles and Prophets, the cornerstone being Christ Jesus Himself,

EPHESIANS 2:21
21 in union with whom the whole fabric, fitted and closely joined together, is growing so as to form a holy sanctuary in the Lord;

EPHESIANS 2:22
22 in whom you also are being built up together to become a fixed abode for God through the Spirit.

CHAPTER 3

EPHESIANS 3:1
1 For this reason I Paul, the prisoner of Christ Jesus on behalf of you Gentiles -

EPHESIANS 3:2
2 if, that is, you have heard of the work which God has graciously entrusted to me for your benefit,

EPHESIANS 3:3
3 and that by a revelation the truth hitherto kept secret was made known to me as I have already briefly explained it to you.

EPHESIANS 3:4
4 By means of that explanation, as you read it, you can judge of my insight into the truth of Christ

EPHESIANS 3:5
5 which in earlier ages was not made known to the human race, as it has now been revealed to His holy Apostles and Prophets through the Spirit -

EPHESIANS 3:6
6 I mean the truth that the Gentiles are joint heirs with us Jews, and that they form one body with us, and have the same interest as we have in the
promise which has been made good in Christ Jesus through the Good News,

EPHESIANS 3:7
7 in which I have been appointed to serve, in virtue of the work which God, in the exercise of His power within me, has graciously entrusted to me.

EPHESIANS 3:8
8 To me who am less than the least of all God's people has this work been graciously entrusted - to proclaim to the Gentiles the Good News of the
exhaustless wealth of Christ,

EPHESIANS 3:9
9 and to show all men in a clear light what my stewardship is. It is the stewardship of the truth which from all the Ages lay concealed in the mind of
God, the Creator of all things -

EPHESIANS 3:10
10 concealed in order that the Church might now be used to display to the powers and authorities in the heavenly realms the innumerable aspects of
God's wisdom.

EPHESIANS 3:11
11 Such was the eternal purpose which He had formed in Christ Jesus our Lord,

EPHESIANS 3:12
12 in whom we have this bold and confident access through our faith in Him.

EPHESIANS 3:13
13 Therefore I entreat you not to lose heart in the midst of my sufferings on your behalf, for they bring you honor.

EPHESIANS 3:14
14 For this reason, on bended knee I beseech the Father,

EPHESIANS 3:15
15 from whom
 Copyright      the wholeInfobase
           (c) 2005-2009, family inMedia
                                    Heaven  and on earth derives its name,
                                         Corp.                                                                                       Page 439 / 632

EPHESIANS 3:16
16 to grant you - in accordance with the wealth of His glorious perfections - to be strengthened by His Spirit with power penetrating to your inmost
14 For this reason, on bended knee I beseech the Father,

EPHESIANS 3:15
15 from whom the whole family in Heaven and on earth derives its name,

EPHESIANS 3:16
16 to grant you - in accordance with the wealth of His glorious perfections - to be strengthened by His Spirit with power penetrating to your inmost
being.

EPHESIANS 3:17
17 I pray that Christ may make His home in your hearts through your faith; so that having your roots deep and your foundations strong, in love,
you may become mighty to grasp the idea,

EPHESIANS 3:18
18 as it is grasped by all God's people, of the breadth and length, the height and depth -

EPHESIANS 3:19
19 yes, to attain to a knowledge of the knowledge-surpassing love of Christ, so that you may be made complete in accordance with God's own
standard of completeness.

EPHESIANS 3:20
20 Now to Him who, in exercise of His power that is at work within us, is able to do infinitely beyond all our highest prayers or thoughts -

EPHESIANS 3:21
21 to Him be the glory in the Church and in Christ Jesus to all generations, world without end! Amen.

CHAPTER 4

EPHESIANS 4:1
1 I, then, the prisoner for the Master's sake, entreat you to live and act as becomes those who have received the call that you have received -

EPHESIANS 4:2
2 with all lowliness of mind and unselfishness, and with patience, bearing with one another lovingly, and earnestly striving to maintain,

EPHESIANS 4:3
3 in the uniting bond of peace, the unity given by the Spirit.

EPHESIANS 4:4
4 There is but one body and but one Spirit, as also when you were called you had one and the same hope held out to you.

EPHESIANS 4:5
5 There is but one Lord, one faith, one baptism,

EPHESIANS 4:6
6 and one God and Father of all, who rules over all, acts through all, and dwells in all.

EPHESIANS 4:7
7 Yet to each of us individually grace was given, measured out with the munificence of Christ.

EPHESIANS 4:8
8 For this reason Scripture says: "He re-ascended on high, He led captive a host of captives, and gave gifts to men."

EPHESIANS 4:9
9 (Now this "re-ascended" - what does it mean but that He had first descended into the lower regions of the earth?

EPHESIANS 4:10
10 He who descended is the same as He who ascended again far above all the Heavens in order to fill the universe.)

EPHESIANS 4:11
11 And He Himself appointed some to be Apostles, some to be Prophets, some to be evangelists, some to be pastors and teachers,

EPHESIANS 4:12
12 in order fully to equip His people for the work of serving - for the building up of Christ's body -

EPHESIANS 4:13
13 till we all of us arrive at oneness in faith and in the knowledge of the Son of God, and at mature manhood and the stature of full-grown men in
Christ.

EPHESIANS 4:14
14 So we shall no longer be babes nor shall we resemble mariners tossed on the waves and carried about with every changing wind of doctrine
according to men's cleverness and unscrupulous cunning, making use of every shifting device to mislead.

EPHESIANS 4:15
15 But we shall lovingly hold to the truth, and shall in all respects grow up into union with Him who is our Head, even Christ.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                        Page 440 / 632
EPHESIANS 4:16
16 Dependent on Him, the whole body - its various parts closely fitting and firmly adhering to one another - grows by the aid of every contributory
EPHESIANS 4:15
15 But we shall lovingly hold to the truth, and shall in all respects grow up into union with Him who is our Head, even Christ.

EPHESIANS 4:16
16 Dependent on Him, the whole body - its various parts closely fitting and firmly adhering to one another - grows by the aid of every contributory
link, with power proportioned to the need of each individual part, so as to build itself up in a spirit of love.

EPHESIANS 4:17
17 Therefore I warn you, and I implore you in the name of the Master, no longer to live as the Gentiles in their perverseness live,

EPHESIANS 4:18
18 with darkened understandings, having by reason of the ignorance which is deep-seated in them and the insensibility of their moral nature, no
share in the Life which God gives.

EPHESIANS 4:19
19 Such men being past feeling have abandoned themselves to impurity, greedily indulging in every kind of profligacy.

EPHESIANS 4:20
20 But these are not the lessons which you have learned from Christ;

EPHESIANS 4:21
21 if at least you have heard His voice and in Him have been taught - and this is true Christian teaching -

EPHESIANS 4:22
22 to put away, in regard to your former mode of life, your original evil nature which is doomed to perish as befits its misleading impulses,

EPHESIANS 4:23
23 and to get yourselves renewed in the temper of your minds and clothe yourselves

EPHESIANS 4:24
24 with that new and better self which has been created to resemble God in the righteousness and holiness which come from the truth.

EPHESIANS 4:25
25 For this reason, laying aside falsehood, every one of you should speak the truth to his fellow man; for we are, as it were, parts of one another.

EPHESIANS 4:26
26 If angry, beware of sinning. Let not your irritation last until the sun goes down;

EPHESIANS 4:27
27 and do not leave room for the Devil.

EPHESIANS 4:28
28 He who has been a thief must steal no more, but, instead of that, should work with his own hands in honest industry, so that he may have
something of which he can give the needy a share.

EPHESIANS 4:29
29 Let no unwholesome words ever pass your lips, but let all your words be good for benefiting others according to the need of the moment, so that
they may be a means of blessing to the hearers.

EPHESIANS 4:30
30 And beware of grieving the Holy Spirit of God, in whom you have been sealed in preparation for the day of Redemption.

EPHESIANS 4:31
31 Let all bitterness and all passionate feeling, all anger and loud insulting language, be unknown among you - and also every kind of malice.

EPHESIANS 4:32
32 On the contrary learn to be kind to one another, tender-hearted, forgiving one another, just as God in Christ has also forgiven you.

CHAPTER 5

EPHESIANS 5:1
1 Therefore be imitators of God, as His dear children.

EPHESIANS 5:2
2 And live and act lovingly, as Christ also loved you and gave Himself up to death on our behalf as an offering and sacrifice to God, yielding a
fragrant odor.

EPHESIANS 5:3
3 But fornication and every kind of impurity, or covetousness, let them not even be mentioned among you, for they ought not to be named among
God's people.

EPHESIANS 5:4
4Copyright (c) 2005-2009,
  Avoid shameful          Infobase
                   and foolish talk Media Corp.
                                    and low jesting - they are all alike discreditable - and in place of these give thanks.           Page 441 / 632

EPHESIANS 5:5
God's people.

EPHESIANS 5:4
4 Avoid shameful and foolish talk and low jesting - they are all alike discreditable - and in place of these give thanks.

EPHESIANS 5:5
5 For be well assured that no fornicator or immoral person and no money-grubber - or in other words idol-worshipper - has any share awaiting him
in the Kingdom of Christ and of God.

EPHESIANS 5:6
6 Let no one deceive you with empty words, for it is on account of these very sins that God's anger is coming upon the disobedient.

EPHESIANS 5:7
7 Therefore do not become sharers with them.

EPHESIANS 5:8
8 There was a time when you were nothing but darkness. Now, as Christians, you are Light itself.

EPHESIANS 5:9
9 Live and act as sons of Light - for the effect of the Light is seen in every kind of goodness, uprightness and truth -

EPHESIANS 5:10
10 and learn in your own experiences what is fully pleasing to the Lord.

EPHESIANS 5:11
11 Have nothing to do with the barren unprofitable deeds of darkness, but, instead of that, set your faces against them;

EPHESIANS 5:12
12 for the things which are done by these people in secret it is disgraceful even to speak of.

EPHESIANS 5:13
13 But everything can be tested by the light and thus be shown in its true colors; for whatever shines of itself is light.

EPHESIANS 5:14
14 For this reason it is said, "Rise, sleeper; rise from among the dead, and Christ will shed light upon you."

EPHESIANS 5:15
15 Therefore be very careful how you live and act. Let it not be as unwise men, but as wise.

EPHESIANS 5:16
16 Buy up your opportunities, for these are evil times.

EPHESIANS 5:17
17 On this account do not prove yourselves wanting in sense, but try to understand what the Lord's will is.

EPHESIANS 5:18
18 Do not over-indulge in wine - a thing in which excess is so easy -

EPHESIANS 5:19
19 but drink deeply of God's Spirit. Speak to one another with psalms and hymns and spiritual songs. Sing and offer praise in your hearts to the
Lord.

EPHESIANS 5:20
20 Always and for everything let your thanks to God the Father be presented in the name of our Lord Jesus Christ;

EPHESIANS 5:21
21 and submit to one another out of reverence for Christ.

EPHESIANS 5:22
22 Married women, submit to your own husbands as if to the Lord;

EPHESIANS 5:23
23 because a husband is the Head of his wife as Christ also is the Head of the Church, being indeed the Savior of this His Body.

EPHESIANS 5:24
24 And just as the Church submits to Christ, so also married women should be entirely submissive to their husbands.

EPHESIANS 5:25
25 Married men, love your wives, as Christ also loved the Church and gave Himself up to death for her;

EPHESIANS 5:26
26 in order to make her holy, cleansing her with the baptismal water by the word,

EPHESIANS 5:27
 Copyright
27 that He (c) 2005-2009,
           might  present Infobase Media
                          the Church     Corp. a glorious bride, without spot or wrinkle or any other defect, but to be holy and unblemished.
                                     to Himself                                                                                   Page 442 / 632

EPHESIANS 5:28
26 in order to make her holy, cleansing her with the baptismal water by the word,

EPHESIANS 5:27
27 that He might present the Church to Himself a glorious bride, without spot or wrinkle or any other defect, but to be holy and unblemished.

EPHESIANS 5:28
28 So too married men ought to love their wives as much as they love themselves. He who loves his wife loves himself.

EPHESIANS 5:29
29 For never yet has a man hated his own body. On the contrary he feeds and cherishes it, just as Christ feeds and cherishes the Church;

EPHESIANS 5:30
30 because we are, as it were, parts of His Body.

EPHESIANS 5:31
31 "For this reason a man is to leave his father and his mother and be united to his wife, and the two shall be as one."

EPHESIANS 5:32
32 That is a great truth hitherto kept secret: I mean the truth concerning Christ and the Church.

EPHESIANS 5:33
33 Yet I insist that among you also, each man is to love his own wife as much as he loves himself, and let a married woman see to it that she treats her
husband with respect.

CHAPTER 6

EPHESIANS 6:1
1 Children, be obedient to your parents as a Christian duty, for it is a duty.

EPHESIANS 6:2
2 "Honor your father and your mother" - this is the first Commandment which has a promise added to it -

EPHESIANS 6:3
3 "so that it may be well with you, and that you may live long on the earth."

EPHESIANS 6:4
4 And you, fathers, do not irritate your children, but bring them up tenderly with true Christian training and advice.

EPHESIANS 6:5
5 Slaves, be obedient to your earthly masters, with respect and eager anxiety to please and with simplicity of motive as if you were obeying Christ.

EPHESIANS 6:6
6 Let it not be in acts of eye-service as if you had but to please men, but as Christ's bondservants who are doing God's will from the heart.

EPHESIANS 6:7
7 With right good will, be faithful to your duty as service rendered to the Lord and not to man.

EPHESIANS 6:8
8 You well know that whatever right thing any one does, he will receive a requital for it from the Lord, whether he is a slave or a free man.

EPHESIANS 6:9
9 And you masters, act towards your slaves on the same principles, and refrain from threats. For you know that in Heaven there is One who is your
Master as well as theirs, and that merely earthly distinctions there are none with Him.

EPHESIANS 6:10
10 In conclusion, strengthen yourselves in the Lord and in the power which His supreme might imparts.

EPHESIANS 6:11
11 Put on the complete armour of God, so as to be able to stand firm against all the stratagems of the Devil.

EPHESIANS 6:12
12 For ours is not a conflict with mere flesh and blood, but with the despotisms, the empires, the forces that control and govern this dark world - the
spiritual hosts of evil arrayed against us in the heavenly warfare.

EPHESIANS 6:13
13 Therefore put on the complete armour of God, so that you may be able to stand your ground on the day of battle, and, having fought to the end,
to remain victors on the field.

EPHESIANS 6:14
14 Stand therefore, first fastening round you the girdle of truth and putting on the breastplate of uprightness

EPHESIANS 6:15
15 as well as the shoes of the Good News of peace - a firm foundation for your feet.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                           Page 443 / 632
EPHESIANS 6:16
16 And besides all these take the great shield of faith, on which you will be able to quench all the flaming darts of the Wicked one;
EPHESIANS 6:15
15 as well as the shoes of the Good News of peace - a firm foundation for your feet.

EPHESIANS 6:16
16 And besides all these take the great shield of faith, on which you will be able to quench all the flaming darts of the Wicked one;

EPHESIANS 6:17
17 and take the helmet of salvation, and the sword of the Spirit which is the word of God.

EPHESIANS 6:18
18 Pray with unceasing prayer and entreaty on every fitting occasion in the Spirit, and be always on the alert to seize opportunities for doing so, with
unwearied persistence and entreaty on behalf of all God's people,

EPHESIANS 6:19
19 and ask on my behalf that words may be given to me so that, outspoken and fearless, I may make known the truths (hitherto kept secret) of the
Good News -

EPHESIANS 6:20
20 to spread which I am an ambassador in chains - so that when telling them I may speak out boldly as I ought.

EPHESIANS 6:21
21 But in order that you also may know how I am doing, Tychicus our dearly-loved brother and faithful helper in the Lord's service will tell you
everything.

EPHESIANS 6:22
22 I have sent him to you for the very purpose - that you may know about us and that he may encourage you.

EPHESIANS 6:23
23 Peace be to the brethren, and love combined with faith, from God the Father and the Lord Jesus Christ.

EPHESIANS 6:24
24 May grace be with all who love our Lord Jesus Christ with perfect sincerity.


Weymouth PHILIPPIANS
Paul's Letter
To The
Philippians

This Letter was written shortly before that to the Ephesians, probably late in 61 or early in 62 A.D. Epaphroditus had been sent to Rome to assure the Apostle, in his
imprisonment, of the tender and practical sympathy of the Philippian disciples (Philippians 2:25; 4:15,16). The messenger, however, fell ill upon his arrival, and only on
his recovery could Paul, as in this Letter express his appreciation of the thoughtful love of the Philippians.

The Apostle appears to have visited the city three times. In 52 A.D. it was the place of his first preaching in Europe (Act 16:12); but he came again in 57 and in 58
A.D. (Acts 20:2,6), on the last occasion spending the Passover season there.

Two special traits in the Macedonian character are recognized by the Apostle in this Letter; the position and influence of women, and the financial liberality of the
Philippians. It is remarkable that a Church displaying such characteristics, and existing in a Roman "colonia," should have lived, as this one did, "without a history, and
have perished without a memorial."

CHAPTER 1

PHILIPPIANS 1:1
1 Paul and Timothy, bondservants of Christ Jesus: To all God's people in Christ Jesus who are at Philippi, with the ministers of the Church and their
assistants.

PHILIPPIANS 1:2
2 May grace and peace be granted to you from God our Father and the Lord Jesus Christ.

PHILIPPIANS 1:3
3 I thank my God at my every remembrance of you -

PHILIPPIANS 1:4
4 always when offering any prayer on behalf of you all, finding a joy in offering it.

PHILIPPIANS 1:5
5 I thank my God, I say, for your cooperation in spreading the Good News, from the time it first came to you even until now.

PHILIPPIANS 1:6
6 For of this I am confident, that He who has begun a good work within you will go on to perfect it in preparation for the day of Jesus Christ.

PHILIPPIANS 1:7
7Copyright
  And I am(c)
            justified in having
              2005-2009,        thisMedia
                           Infobase confidence
                                          Corp. about you all, because, both during my imprisonment and when I stand up in defense of the Good
                                                                                                                                Page 444 / 632
News or to confirm its truth, I have you in my heart, sharers as you all are in the same grace as myself.
6 For of this I am confident, that He who has begun a good work within you will go on to perfect it in preparation for the day of Jesus Christ.

PHILIPPIANS 1:7
7 And I am justified in having this confidence about you all, because, both during my imprisonment and when I stand up in defense of the Good
News or to confirm its truth, I have you in my heart, sharers as you all are in the same grace as myself.

PHILIPPIANS 1:8
8 For God is my witness how I yearn over all of you with tender Christian affection.

PHILIPPIANS 1:9
9 And it is my prayer that your love may be more and more accompanied by clear knowledge and keen perception, for testing things that differ,

PHILIPPIANS 1:10
10 so that you may be men of transparent character, and may be blameless, in preparation for the day of Christ,

PHILIPPIANS 1:11
11 being filled with these fruits of righteousness which come through Jesus Christ - to the glory and praise of God.

PHILIPPIANS 1:12
12 Now I would have you know, brethren, that what I have gone through has turned out to the furtherance of the Good News rather than otherwise.

PHILIPPIANS 1:13
13 And thus it has become notorious among all the Imperial Guards, and everywhere, that it is for the sake of Christ that I am a prisoner;

PHILIPPIANS 1:14
14 and the greater part of the brethren, made confident in the Lord through my imprisonment, now speak of God's Message without fear, more
boldly than ever.

PHILIPPIANS 1:15
15 Some indeed actually preach Christ out of envy and contentiousness but there are also others who do it from good will.

PHILIPPIANS 1:16
16 These latter preach Him from love to me, knowing that I am here for the defense of the Good News;

PHILIPPIANS 1:17
17 while the others proclaim Him from motives of rivalry, and insincerely, supposing that by this they are embittering my imprisonment.

PHILIPPIANS 1:18
18 What does it matter, however? In any case Christ is preached - either perversely or in honest truth; and in that I rejoice, yes, and will rejoice.

PHILIPPIANS 1:19
19 For I know that it will result in my salvation through your prayers and a bountiful supply of the Spirit of Jesus Christ,

PHILIPPIANS 1:20
20 in fulfilment of my eager expectation and hope that I shall never have reason to feel ashamed, but that by my perfect freedom of speech Christ
will be glorified in me, now as always, either by my life or by my death.

PHILIPPIANS 1:21
21 For, with me, to live is Christ and to die is gain.

PHILIPPIANS 1:22
22 But since to live means a longer stay on earth, that implies more labor for me - and not unsuccessful labor; and which I am to choose I cannot tell.

PHILIPPIANS 1:23
23 I am in a dilemma, my earnest desire being to depart and be with Christ, for that is far, far better.

PHILIPPIANS 1:24
24 But for your sakes it is more important that I should still remain in the body.

PHILIPPIANS 1:25
25 I am convinced of this, and I know that I shall remain, and shall go on working side by side with you all, to promote your progress and joy in the
faith;

PHILIPPIANS 1:26
26 so that, as Christians, you may have additional reason for glorying about me as the result of my being with you again.

PHILIPPIANS 1:27
27 Only let the lives you live be worthy of the Good News of the Christ, in order that, whether I come and see you or, being absent, only hear of you,
I may know that you are standing fast in one spirit and with one mind, fighting shoulder to shoulder for the faith of the Good News.

PHILIPPIANS 1:28
28 Never for a moment quail before your antagonists. Your fearlessness will be to them a sure token of impending destruction, but to you it will be a
sure token of your salvation - a token coming from God.

Copyright (c) 2005-2009, Infobase Media Corp.                                                                                          Page 445 / 632
PHILIPPIANS 1:29
29 For you have had the privilege granted you on behalf of Christ - not only to believe in Him, but also to suffer on His behalf;
PHILIPPIANS 1:28
28 Never for a moment quail before your antagonists. Your fearlessness will be to them a sure token of impending destruction, but to you it will be a
sure token of your salvation - a token coming from God.

PHILIPPIANS 1:29
29 For you have had the privilege granted you on behalf of Christ - not only to believe in Him, but also to suffer on His behalf;

PHILIPPIANS 1:30
30 maintaining, as you do, the same kind of conflict that you once saw in me and which you still hear that I am engaged in.

CHAPTER 2

PHILIPPIANS 2:1
1 If then I can appeal to you as the followers of Christ, if there is any persuasive power in love and any common sharing of the Spirit, or if you have
any tender-heartedness and compassion, make my joy complete by being of one mind,

PHILIPPIANS 2:2
2 united by mutual love, with harmony of feeling giving your minds to one and the same object.

PHILIPPIANS 2:3
3 Do nothing in a spirit of factiousness or of vainglory, but, with true humility, let every one regard the rest as being of more account than himself;

PHILIPPIANS 2:4
4 each fixing his attention, not simply on his own interests, but on those of others also.

PHILIPPIANS 2:5
5 Let the same disposition be in you which was in Christ Jesus.

PHILIPPIANS 2:6
6 Although from the beginning He had the nature of God He did not reckon His equality with God a treasure to be tightly grasped.

PHILIPPIANS 2:7
7 Nay, He stripped Himself of His glory, and took on Him the nature of a bondservant by becoming a man like other men.

PHILIPPIANS 2:8
8 And being recognized as truly human, He humbled Himself and even stooped to die; yes, to die on a cross.

PHILIPPIANS 2:9
9 It is in consequence of this that God has also so highly exalted Him, and has conferred on Him the Name which is supreme above every other,

PHILIPPIANS 2:10
10 in order that in the Name of Jesus every knee should bow, of beings in Heaven, of those on the earth, and of those in the underworld,

PHILIPPIANS 2:11
11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

PHILIPPIANS 2:12
12 Therefore, my dearly-loved friends, as I have always found you obedient, labor earnestly with fear and trembling - not merely as though I were
present with you, but much more now since I am absent from you - labor earnestly, I say, to make sure of your own salvation.

PHILIPPIANS 2:13
13 For it is God Himself whose power creates within you the desire to do His gracious will and also brings about the accomplishment of the desire.

PHILIPPIANS 2:14
14 Be ever on your guard against a grudging and contentious spirit,

PHILIPPIANS 2:15
15 so that you may always prove yourselves to be blameless and spotless - irreproachable children of God in the midst of a crooked and perverse
generation, among whom you are seen as heavenly lights in the world,

PHILIPPIANS 2:16
16 holding out to them a Message of Life. It will then be my glory on the day of Christ that I did not run my race in vain nor toil in vain.

PHILIPPIANS 2:17
17 Nay, even if my life is to be poured as a libation upon the sacrificial offering of your faith, I rejoice, and I congratulate you all.

PHILIPPIANS 2:18
18 And I bid you also share my gladness, and congratulate me.

PHILIPPIANS 2:19
19 But, if the Lord permits it, I hope before long to send Timothy to you, that I, in turn, may be cheered by getting news of you.

PHILIPPIANS 2:20
20 For I have no one likeminded with him, who will cherish a genuine care for you.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                               Page 446 / 632
PHILIPPIANS 2:21
21 Everybody concerns himself about his own interests, not about those of Jesus Christ.
PHILIPPIANS 2:20
20 For I have no one likeminded with him, who will cherish a genuine care for you.

PHILIPPIANS 2:21
21 Everybody concerns himself about his own interests, not about those of Jesus Christ.

PHILIPPIANS 2:22
22 But you know Timothy's approved worth - how, like a child working with his father, he has served with me in furtherance of the Good News.

PHILIPPIANS 2:23
23 So it is he that I hope to send as soon as ever I see how things go with me;

PHILIPPIANS 2:24
24 but trusting, as I do, in the Lord, I believe that I shall myself also come to you before long.

PHILIPPIANS 2:25
25 Yet I deem it important to send Epaphroditus to you now - he is my brother and comrade both in labor and in arms, and is your messenger who
has ministered to my needs.

PHILIPPIANS 2:26
26 I send him because he is longing to see you all and is distressed at your having heard of his illness.

PHILIPPIANS 2:27
27 For it is true that he has been ill, and was apparently at the point of death; but God had pity on him, and not only on him, but also on me, to save
me from having sorrow upon sorrow.

PHILIPPIANS 2:28
28 I am therefore all the more eager to send him, in the hope that when you see him again you may be glad and I may have the less sorrow.

PHILIPPIANS 2:29
29 Receive him therefore with heartfelt Christian joy, and hold in honor men like him;

PHILIPPIANS 2:30
30 because it was for the sake of Christ's work that he came so near death, hazarding, as he did, his very life in endeavouring to make good any
deficiency that there might be in your gifts to me.

CHAPTER 3

PHILIPPIANS 3:1
1 In conclusion, my brethren, be joyful in the Lord. For me to give you the same warnings as before is not irksome to me, while so far as you are
concerned it is a safe precaution.

PHILIPPIANS 3:2
2 Beware of 'the dogs,' the bad workmen, the self-mutilators.

PHILIPPIANS 3:3
3 For we are the true circumcision - we who render to God a spiritual worship and make our boast in Christ Jesus and have no confidence in outward
ceremonies:

PHILIPPIANS 3:4
4 although I myself might have some excuse for confidence in outward ceremonies. If any one else claims a right to trust in them, far more may I:

PHILIPPIANS 3:5
5 circumcised, as I was, on the eighth day, a member of the race of Israel and of the tribe of Benjamin, a Hebrew sprung from Hebrews; as to the
Law a Pharisee;

PHILIPPIANS 3:6
6 as to zeal, a persecutor of the Church; as to the righteousness which comes through Law, blameless.

PHILIPPIANS 3:7
7 Yet all that was gain to me - for Christ's sake I have reckoned it loss.

PHILIPPIANS 3:8
8 Nay, I even reckon all things as pure loss because of the priceless privilege of knowing Christ Jesus my Lord. And for His sake I have suffered the
loss of everything, and reckon it all as mere refuse, in order that I may win Christ and be found in union with Him,

PHILIPPIANS 3:9
9 not having a righteousness of my own, derived from the Law, but that which arises from faith in Christ - the righteousness which comes from God
through faith.

PHILIPPIANS 3:10
10 I long to know Christ and the power which is in His resurrection, and to share in His sufferings and die even as He died;
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                       Page 447 / 632
PHILIPPIANS 3:11
11 in the hope that I may attain to the resurrection from among the dead.
PHILIPPIANS 3:10
10 I long to know Christ and the power which is in His resurrection, and to share in His sufferings and die even as He died;

PHILIPPIANS 3:11
11 in the hope that I may attain to the resurrection from among the dead.

PHILIPPIANS 3:12
12 I do not say that I have already won the race or have already reached perfection. But I am pressing on, striving to lay hold of the prize for which
also Christ has laid hold of me.

PHILIPPIANS 3:13
13 Brethren, I do not imagine that I have yet laid hold of it. But this one thing I do - forgetting everything which is past and stretching forward to
what lies in front of me,

PHILIPPIANS 3:14
14 with my eyes fixed on the goal I push on to secure the prize of God's heavenward call in Christ Jesus.

PHILIPPIANS 3:15
15 Therefore let all of us who are mature believers cherish these thoughts; and if in any respect you think differently, that also God will make clear to
you.

PHILIPPIANS 3:16
16 But whatever be the point that we have already reached, let us persevere in the same course.

PHILIPPIANS 3:17
17 Brethren, vie with one another in imitating me, and carefully observe those who follow the example which we have set you.

PHILIPPIANS 3:18
18 For there are many whom I have often described to you, and I now even with tears describe them, as being enemies to the Cross of Christ.

PHILIPPIANS 3:19
19 Their end is destruction, their bellies are their God, their glory is in their shame, and their minds are devoted to earthly things.

PHILIPPIANS 3:20
20 We, however, are free citizens of Heaven, and we are waiting with longing expectation for the coming from Heaven of a Savior, the Lord Jesus
Christ,

PHILIPPIANS 3:21
21 who, in the exercise of the power which He has even to subject all things to Himself, will transform this body of our humiliation until it resembles
His own glorious body.

CHAPTER 4

PHILIPPIANS 4:1
1 Therefore, my brethren, dearly loved and longed for, my joy and crown, so stand firm in the Lord, my dearly-loved ones.

PHILIPPIANS 4:2
2 I entreat Euodia, and I entreat Syntyche, to be of one mind, as sisters in Christ.

PHILIPPIANS 4:3
3 Yes, and I beg you also, my faithful yoke-fellow, to help these women who have shared my toil in connection with the Good News, together with
Clement and the rest of my fellow laborers, whose names are recorded in the Book of Life.

PHILIPPIANS 4:4
4 Always be glad in the Lord: I will repeat it, be glad.

PHILIPPIANS 4:5
5 Let your forbearing spirit be known to every one - the Lord is near.

PHILIPPIANS 4:6
6 Do not be over-anxious about anything, but by prayer and earnest pleading, together with thanksgiving, let your request be unreservedly made
known in the presence of God.

PHILIPPIANS 4:7
7 And then the peace of God, which transcends all our powers of thought, will be a garrison to guard your hearts and minds in union with Christ
Jesus.

PHILIPPIANS 4:8
8 Finally, brethren, whatever is true, whatever wins respect, whatever is just, whatever is pure, whatever is lovable, whatever is of good repute - if
there is any virtue or anything deemed worthy of praise - cherish the thought of these things.

PHILIPPIANS     4:9
 Copyright (c) 2005-2009, Infobase Media Corp.
9 The doctrines and the line of conduct which I taught you - both what you heard and what you saw in me - hold fast to them; andPage  448gives
                                                                                                                                 God who  / 632
peace will be with you.
there is any virtue or anything deemed worthy of praise - cherish the thought of these things.

PHILIPPIANS 4:9
9 The doctrines and the line of conduct which I taught you - both what you heard and what you saw in me - hold fast to them; and God who gives
peace will be with you.

PHILIPPIANS 4:10
10 But I rejoice with a deep and holy joy that now at length you have revived your thoughtfulness for my welfare. Indeed you have always been
thoughtful for me, although opportunity failed you.

PHILIPPIANS 4:11
11 I do not refer to this through fear of privation, for (for my part) I have learned, whatever be my outward experiences, to be content.

PHILIPPIANS 4:12
12 I know both how to live in humble circumstances and how to live amid abundance. I am fully initiated into all the mysteries both of fulness and of
hunger, of abundance and of want.

PHILIPPIANS 4:13
13 I have strength for anything through Him who gives me power.

PHILIPPIANS 4:14
14 Yet I thank you for taking your share in my troubles.

PHILIPPIANS 4:15
15 And you men and women of Philippi also know that at the first preaching of the Good News, when I had left Macedonia, no other Church except
yourselves held communication with me about giving and receiving;

PHILIPPIANS 4:16
16 because even in Thessalonica you sent several times to minister to my needs.

PHILIPPIANS 4:17
17 Not that I crave for gifts from you, but I do want to see abundant fruit bring you honor.

PHILIPPIANS 4:18
18 I have enough of everything - and more than enough. My wants are fully satisfied now that I have received from the hands of Epaphroditus the
generous gifts which you sent me - they are a fragrant odor, an acceptable sacrifice, truly pleasing to God.

PHILIPPIANS 4:19
19 But my God - so great is His wealth of glory in Christ Jesus - will fully supply every need of yours.

PHILIPPIANS 4:20
20 And to our God and Father be the glory throughout the Ages of the Ages! Amen.

PHILIPPIANS 4:21
21 My Christian greetings to every one of God's people. The brethren who are with me send their greetings.

PHILIPPIANS 4:22
22 All God's people here greet you - especially the members of Caesar's household.

PHILIPPIANS 4:23
23 May the grace of our Lord Jesus Christ be with your spirits.


Weymouth COLOSSIANS
Paul's Letter
To The
Colossians

This Letter belongs to the same group as those to the Ephesians and Philemon, and was probably written from Rome about 63 A. D. Colossae was a town in Phrygia
(Roman Asia), on the river Lycus, and was destroyed by an earthquake in the seventh year of Nero's reign. The Church there was not founded by Paul himself
(Colossians 2:1), but by Epaphras (Colossians 1:7; 4:12), and this Letter arose out of a visit which Epaphras paid to the Apostle, for the purpose of discussing with him
the development, at Colossae, of certain strange doctrines which may possibly have been a kind of early Gnosticism. Paul here writes to support the authority and
confirm the teaching of Epaphras.

CHAPTER 1

COLOSSIANS 1:1
1 Paul, an Apostle of Christ Jesus by the will of God - and Timothy our brother:

COLOSSIANS 1:2
2 To the people of God and the believing brethren at Colossae who are in Christ. May grace and peace be granted to you from God our Father.

COLOSSIANS 1:3
3Copyright
  We give thanks   to God,Infobase
           (c) 2005-2009,  the Father of our
                                   Media     Lord Jesus Christ, constantly praying for you as we do,
                                          Corp.                                                                                                   Page 449 / 632

COLOSSIANS 1:4
4 because we have heard of your faith in Christ Jesus and of the love which you cherish towards all God's people,
2 To the people of God and the believing brethren at Colossae who are in Christ. May grace and peace be granted to you from God our Father.

COLOSSIANS 1:3
3 We give thanks to God, the Father of our Lord Jesus Christ, constantly praying for you as we do,

COLOSSIANS 1:4
4 because we have heard of your faith in Christ Jesus and of the love which you cherish towards all God's people,

COLOSSIANS 1:5
5 on account of the hope treasured up for you in Heaven. Of this hope you have already heard in the Message of the truth of the Good News.

COLOSSIANS 1:6
6 For it has reached you, and remains with you, just as it has also spread through the whole world, yielding fruit there and increasing, as it has done
among you from the day when first you heard it and came really to know the grace of God,

COLOSSIANS 1:7
7 as you learned it from Epaphras our dearly-loved fellow servant. He is to you a faithful minister of Christ in our stead,

COLOSSIANS 1:8
8 and moreover he has informed us of your love, which is inspired by the Spirit.

COLOSSIANS 1:9
9 For this reason we also, from the day we first received these tidings, have never ceased to pray for you and to entreat that you may be filled with a
clear knowledge of His will accompanied by thorough wisdom and discernment in spiritual things;

COLOSSIANS 1:10
10 so that your lives may be worthy of the Lord and perfectly pleasing to Him, while you exhibit the results of right action of every sort and grow
into a fuller knowledge of God.

COLOSSIANS 1:11
11 Since His power is so glorious, may you be strengthened with strength of every kind, and be prepared for cheerfully enduring all things with
patience and long-suffering;

COLOSSIANS 1:12
12 and give thanks to the Father who has made us fit to receive our share of the inheritance of God's people in Light.

COLOSSIANS 1:13
13 It is God who has delivered us out of the dominion of darkness, and has transferred us into the Kingdom of His dearly-loved Son,

COLOSSIANS 1:14
14 in whom we have our redemption - the forgiveness of our sins.

COLOSSIANS 1:15
15 Christ is the visible representation of the invisible God, the Firstborn and Lord of all creation.

COLOSSIANS 1:16
16 For in Him was created the universe of things in heaven and on earth, things seen and things unseen, thrones, dominions, princedoms, powers - all
were created, and exist through and for Him.

COLOSSIANS 1:17
17 And He Is before all things and in and through Him the universe is a harmonious whole.

COLOSSIANS 1:18
18 Moreover He is the Head of His Body, the Church. He is the Beginning, the Firstborn from among the dead, in order that He Himself may in all
things occupy the foremost place.

COLOSSIANS 1:19
19 For it was the Father's gracious will that the whole of the divine perfections should dwell in Him.

COLOSSIANS 1:20
20 And God purposed through Him to reconcile the universe to Himself, making peace through His blood, which was shed upon the Cross - to
reconcile to Himself through Him, I say, things on earth and things in Heaven.

COLOSSIANS 1:21
21 And you, estranged as you once were and even hostile in your minds, amidst your evil deeds,

COLOSSIANS 1:22
22 He has now, in His human body, reconciled to God by His death, to bring you, holy and faultless and irreproachable, into His presence;

COLOSSIANS 1:23
23 if, indeed, you are still firmly holding to faith as your foundation, without ever shifting from your hope that rests on the Good News that you have
heard, which has been proclaimed in the whole creation under Heaven, and in which I Paul have been appointed to serve.

COLOSSIANS       1:24
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                     Page 450 / 632
24 Now I can find joy amid my sufferings for you, and I fill up in my own person whatever is lacking in Christ's afflictions on behalf of His Body, the
Church.
COLOSSIANS 1:23
23 if, indeed, you are still firmly holding to faith as your foundation, without ever shifting from your hope that rests on the Good News that you have
heard, which has been proclaimed in the whole creation under Heaven, and in which I Paul have been appointed to serve.

COLOSSIANS 1:24
24 Now I can find joy amid my sufferings for you, and I fill up in my own person whatever is lacking in Christ's afflictions on behalf of His Body, the
Church.

COLOSSIANS 1:25
25 I have been appointed to serve the Church in the position of responsibility entrusted to me by God for your benefit, so that I may fully deliver
God's Message -

COLOSSIANS 1:26
26 the truth which has been kept secret from all ages and generations, but has now been revealed to His people,

COLOSSIANS 1:27
27 to whom it was His will to make known how vast a wealth of glory for the Gentile world is implied in this truth - the truth that 'Christ is in you,
the hope of glory.'

COLOSSIANS 1:28
28 Him we preach, admonishing every one and instructing every one, with all possible wisdom, so that we may bring every one into God's presence,
made perfect through Christ.

COLOSSIANS 1:29
29 To this end, like an earnest wrestler, I exert all my strength in reliance upon the power of Him who is mightily at work within me.

CHAPTER 2

COLOSSIANS 2:1
1 For I would have you know in how severe a struggle I am engaged on behalf of you and the brethren in Laodicea and of all who have not known
me personally,

COLOSSIANS 2:2
2 in order that their hearts may be cheered, they themselves being welded together in love and enjoying all the advantages of a reasonable certainty,
till at last they attain the full knowledge of God's truth, which is Christ Himself.

COLOSSIANS 2:3
3 In Him all the treasures of wisdom and knowledge are stored up, hidden from view.

COLOSSIANS 2:4
4 I say this to prevent your being misled by any one's plausible sophistry.

COLOSSIANS 2:5
5 For although, as you say, I am absent from you in body, yet in spirit I am present with you and am delighted to witness your good discipline and
the solid front presented by your faith in Christ.

COLOSSIANS 2:6
6 As therefore you have received the Christ, even Jesus our Lord, live and act in vital union with Him;

COLOSSIANS 2:7
7 having the roots of your being firmly planted in Him, and continually building yourselves up in Him, and always being increasingly confirmed in
the faith as you were taught it, and abounding in it with thanksgiving.

COLOSSIANS 2:8
8 Take care lest there be some one who leads you away as prisoners by means of his philosophy and idle fancies, following human traditions and the
world's crude notions instead of following Christ.

COLOSSIANS 2:9
9 For it is in Christ that the fulness of God's nature dwells embodied, and in Him you are made complete,

COLOSSIANS 2:10
10 and He is the Lord of all princes and rulers.

COLOSSIANS 2:11
11 In Him also you were circumcised with a circumcision not performed by hand, when you threw off your sinful nature in true Christian
circumcision;

COLOSSIANS 2:12
12 having been buried with Him in your baptism, in which you were also raised with Him through faith produced within you by God who raised
Him from among the dead.

COLOSSIANS 2:13
13 And to you - dead as you once were in your transgressions and in the uncircumcision of your natural state - He has nevertheless given Life with
Himself,
 Copyrighthaving forgiven Infobase
           (c) 2005-2009,  us all ourMedia
                                      transgressions.
                                           Corp.                                                                                 Page 451 / 632

COLOSSIANS 2:14
14 The bond, with its requirements, which was in force against us and was hostile to us, He cancelled, and cleared it out of the way, nailing it to His
COLOSSIANS 2:13
13 And to you - dead as you once were in your transgressions and in the uncircumcision of your natural state - He has nevertheless given Life with
Himself, having forgiven us all our transgressions.

COLOSSIANS 2:14
14 The bond, with its requirements, which was in force against us and was hostile to us, He cancelled, and cleared it out of the way, nailing it to His
Cross.

COLOSSIANS 2:15
15 And the hostile princes and rulers He shook off from Himself, and boldly displayed them as His conquests, when by the Cross He triumphed over
them.

COLOSSIANS 2:16
16 Therefore suffer no one to sit in judgment on you as to eating or drinking or with regard to a festival, a new moon or a sabbath.

COLOSSIANS 2:17
17 These were a shadow of things that were soon to come, but the substance belongs to Christ.

COLOSSIANS 2:18
18 Let no one defraud you of your prize, priding himself on his humility and on his worship of the angels, and taking his stand on the visions he has
seen, and idly puffed up with his unspiritual thoughts.

COLOSSIANS 2:19
19 Such a one does not keep his hold upon Christ, the Head, from whom the Body, in all its parts nourished and strengthened by its points of contact
and its connections, grows with a divine growth.

COLOSSIANS 2:20
20 If you have died with Christ and have escaped from the world's rudimentary notions, why, as though your life still belonged to the world, do you
submit to such precepts as

COLOSSIANS 2:21
21 "Do not handle this;" "Do not taste that;" "Do not touch that other thing" -

COLOSSIANS 2:22
22 referring to things which are all intended to be used up and perish - in obedience to mere human injunctions and teachings?

COLOSSIANS 2:23
23 These rules have indeed an appearance of wisdom where self-imposed worship exists, and an affectation of humility and an ascetic severity. But
not one of them is of any value in combating the indulgence of our lower natures.

CHAPTER 3

COLOSSIANS 3:1
1 If however you have risen with Christ, seek the things that are above, where Christ is, enthroned at God's right hand.

COLOSSIANS 3:2
2 Give your minds to the things that are above, not to the things that are on the earth.

COLOSSIANS 3:3
3 For you have died, and your life is hidden with Christ in God.

COLOSSIANS 3:4
4 When Christ appears - He is our true Life - then you also will appear with Him in glory.

COLOSSIANS 3:5
5 Therefore put to death your earthward inclinations - fornication, impurity, sensual passion, unholy desire, and all greed, for that is a form of
idolatry.

COLOSSIANS 3:6
6 It is on account of these very sins that God's anger is coming,

COLOSSIANS 3:7
7 and you also were once addicted to them, while you were living under their power.

COLOSSIANS 3:8
8 But now you must rid yourselves of every kind of sin - angry and passionate outbreaks, ill-will, evil speaking, foul-mouthed abuse - so that these
may never soil your lips.

COLOSSIANS 3:9
9 Do not speak falsehoods to one another, for you have stripped off the old self with its doings,

COLOSSIANS       3:10
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                 Page
10 and have clothed yourselves with the new self which is being remoulded into full knowledge so as to become like Him who created it. 452 / 632

COLOSSIANS 3:11
COLOSSIANS 3:9
9 Do not speak falsehoods to one another, for you have stripped off the old self with its doings,

COLOSSIANS 3:10
10 and have clothed yourselves with the new self which is being remoulded into full knowledge so as to become like Him who created it.

COLOSSIANS 3:11
11 In that new creation there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, slave nor free man, but Christ is
everything and is in all of us.

COLOSSIANS 3:12
12 Clothe yourselves therefore, as God's own people holy and dearly loved, with tender-heartedness, kindness, lowliness of mind, meekness, long-
suffering;

COLOSSIANS 3:13
13 bearing with one another and readily forgiving each other, if any one has a grievance against another. Just as the Lord has forgiven you, you also
must forgive.

COLOSSIANS 3:14
14 And over all these put on love, which is the perfect bond of union;

COLOSSIANS 3:15
15 and let the peace which Christ gives settle all questionings in your hearts, to which peace indeed you were called as belonging to His one Body;
and be thankful.

COLOSSIANS 3:16
16 Let the teaching concerning Christ remain as a rich treasure in your hearts. In all wisdom teach and admonish one another with psalms, hymns,
and spiritual songs, and sing with grace in your hearts to God.

COLOSSIANS 3:17
17 And whatever you do, in word or in deed, do everything in the name of the Lord Jesus, and let it be through Him that you give thanks to God the
Father.

COLOSSIANS 3:18
18 Married women, be submissive to your husbands, as is fitting in the Lord.

COLOSSIANS 3:19
19 Married men, be affectionate to your wives, and do not treat them harshly.

COLOSSIANS 3:20
20 Children be obedient to your parents in everything; for that is right for Christians.

COLOSSIANS 3:21
21 Fathers, do not fret and harass your children, or you may make them sullen and morose.

COLOSSIANS 3:22
22 Slaves, be obedient in everything to your earthly masters; not in acts of eye service, as aiming only to please men, but with simplicity of purpose,
because you fear the Lord.

COLOSSIANS 3:23
23 Whatever you are doing, let your hearts be in your work, as a thing done for the Lord and not for men.

COLOSSIANS 3:24
24 For you know that it is from the Lord you will receive the inheritance as your reward. Christ is the Master whose bondservants you are.

COLOSSIANS 3:25
25 The man who perpetrates a wrong will find the wrong repaid to him; and with God there are no merely earthly distinctions.

CHAPTER 4

COLOSSIANS 4:1
1 Masters, deal justly and equitably with your slaves, knowing that you too have a Master in Heaven.

COLOSSIANS 4:2
2 Be earnest and unwearied in prayer, being on the alert in it and in your giving of thanks.

COLOSSIANS 4:3
3 And pray at the same time for us also, that God may open for us a door for preaching, for us to tell the truth concerning Christ for the sake of
which I am even a prisoner.

COLOSSIANS 4:4
4 Then I shall proclaim it fully, as it is my duty to do.

COLOSSIANS 4:5
5Copyright (c) 2005-2009,
  Behave wisely            Infobase
                 in relation         Media Corp.
                             to the outside world, buying up your opportunities.                                                    Page 453 / 632

COLOSSIANS 4:6
COLOSSIANS 4:4
4 Then I shall proclaim it fully, as it is my duty to do.

COLOSSIANS 4:5
5 Behave wisely in relation to the outside world, buying up your opportunities.

COLOSSIANS 4:6
6 Let your language be always seasoned with the salt of grace, so that you may know how to give every man a fitting answer.

COLOSSIANS 4:7
7 Tychicus, our much-loved brother, a trusty assistant and fellow servant with us in the Lord's work, will give you every information about me.

COLOSSIANS 4:8
8 And for this very purpose I send him to you that you may know how we are faring; and that he may cheer your hearts.

COLOSSIANS 4:9
9 And with him I send our dear and trusty brother Onesimus, who is one of yourselves. They will inform you of everything here.

COLOSSIANS 4:10
10 Aristarchus my fellow prisoner sends greeting to you, and so does Barnabas's cousin Mark. You have received instructions as to him; if he comes
to you, give him a welcome.

COLOSSIANS 4:11
11 Jesus, called Justus, also sends greeting. These three are Hebrew converts. They alone among such have worked loyally with me for the Kingdom
of God - they are men who have been a comfort to me.

COLOSSIANS 4:12
12 Epaphras, who is one of yourselves, a bondservant of Jesus Christ, sends greetings to you, always wrestling on your behalf in his prayers, that you
may stand firm - Christians of ripe character and of clear conviction as to everything which is God's will.

COLOSSIANS 4:13
13 For I can bear witness to the deep interest he takes in you and in the brethren at Laodicea and in those at Hierapolis.

COLOSSIANS 4:14
14 Luke, the dearly-loved physician, salutes you, and so does Demas.

COLOSSIANS 4:15
15 Christian greetings to the brethren at Laodicea, especially to Nymphas, and to the Church that meets at their house.

COLOSSIANS 4:16
16 And when this Letter has been read among you, let it be read also in the Church of the Laodiceans, and you in turn must read the one I am
sending to Laodicea.

COLOSSIANS 4:17
17 And tell Archippus to discharge carefully the duties devolving upon him as a servant of the Lord.

COLOSSIANS 4:18
18 I Paul add with my own hand this final greeting. Be mindful of me in my imprisonment. Grace be with you.


Weymouth 1 THESSALONIANS
Paul's First Letter
To The
Thessalonians

During his second missionary tour (Acts 17), Paul came to Thessalonica and preached the Good News there with no little success. The city - which had had its name
given it by Cassander, after his wife, the sister of Alexander the Great - was the most populous in Macedonia, besides being a "free city" and the seat of the Roman
pro-consular administration. Its modern name is Saloniki.

Very soon the unbelieving Jews stirred up the mob against Paul and Silas, and dragged Jason before the magistrates. Hence the brethren sent the missionaries away by
night to Beroea, being alarmed for their safety. As the Apostle was naturally anxious about the persecuted flock which he had been obliged to leave behind, he made
two attempts to return to them, but these being frustrated (1Thessalonians 2:18), he then sent Timothy, from Athens, to inquire after their welfare and encourage them.

The report brought back was on the whole satisfactory, but left occasion for the self-defense, the warnings and the exhortations of this Letter, which was then sent from
Corinth, probably in 53 A.D.

CHAPTER 1

1 THESSALONIANS 1:1
1 Paul, Silas, and Timothy: To the Church of the Thessalonians which is in God the Father and the Lord Jesus Christ. May grace and peace be
granted to you.

1 THESSALONIANS 1:2
2 We continually give thanks to God because of you all, while we make mention of you in our prayers.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                      Page 454 / 632
1 THESSALONIANS 1:3
3 For we never fail to remember your works of faith and labors of love and your persistent and unwavering hope in our Lord Jesus Christ in the
presence of our God and Father;
1 THESSALONIANS 1:2
2 We continually give thanks to God because of you all, while we make mention of you in our prayers.

1 THESSALONIANS 1:3
3 For we never fail to remember your works of faith and labors of love and your persistent and unwavering hope in our Lord Jesus Christ in the
presence of our God and Father;

1 THESSALONIANS 1:4
4 knowing as we do, brethren, that you are beloved by God and that He has chosen you.

1 THESSALONIANS 1:5
5 The Good News that we brought you did not come to you in words only, but also with power and with the Holy Spirit and with much certainty,
for you know the sort of men we became among you, as examples for your sakes.

1 THESSALONIANS 1:6
6 And you followed the pattern set you by us and by the Master, after you had received the Message amid severe persecution, and yet with the joy
which the Holy Spirit gives,

1 THESSALONIANS 1:7
7 so that you became a pattern to all the believers throughout Macedonia and Greece.

1 THESSALONIANS 1:8
8 For it was not only from you that the Master's Message sounded forth throughout Macedonia and Greece; but everywhere your faith in God has
become known, so that it is unnecessary for us to say anything about it.

1 THESSALONIANS 1:9
9 For when others speak of us they report the reception we had from you, and how you turned from your idols to God, to be bondservants of the true
and ever-living God,

1 THESSALONIANS 1:10
10 and to await the return from Heaven of His Son, whom He raised from among the dead - even Jesus, our Deliverer from God's coming anger.

CHAPTER 2

1 THESSALONIANS 2:1
1 For you yourselves, brethren, know that our visit to you did not fail of its purpose.

1 THESSALONIANS 2:2
2 But, as you will remember, after we had already met with suffering and outrage at Philippi, we summoned up boldness, by the help of our God, to
tell you God's Good News amid much opposition.

1 THESSALONIANS 2:3
3 For our preaching was not grounded on a delusion, nor prompted by mingled motives, nor was there fraud in it.

1 THESSALONIANS 2:4
4 But as God tested and approved us before entrusting us with His Good News, so in what we say we are seeking not to please men but to please
God, who tests and approves our motives.

1 THESSALONIANS 2:5
5 For, as you are well aware, we have never used the language of flattery nor have we found pretexts for enriching ourselves - God is our witness;

1 THESSALONIANS 2:6
6 nor did we seek glory either from you or from any other mere men, although we might have stood on our dignity as Christ's Apostles.

1 THESSALONIANS 2:7
7 On the contrary, in our relations to you we showed ourselves as gentle as a mother is when she tenderly nurses her own children.

1 THESSALONIANS 2:8
8 Seeing that we were thus drawn affectionately towards you, it would have been a joy to us to have imparted to you not only God's Good News, but
to have given our very lives also, because you had become very dear to us.

1 THESSALONIANS 2:9
9 For you remember, brethren, our labor and toil: how, working night and day so as not to become a burden to any one of you, we came and
proclaimed among you God's Good News.

1 THESSALONIANS 2:10
10 You yourselves are witnesses - and God is witness - how holy and upright and blameless our dealings with you believers were.

1 THESSALONIANS 2:11
11 For you know that we acted towards every one of you as a father does towards his own children, encouraging and cheering you,

1Copyright
  THESSALONIANS       2:12
           (c) 2005-2009, Infobase Media Corp.
12 and imploring you to live lives worthy of fellowship with God who is inviting you to share His own Kingship and glory.          Page 455 / 632

1 THESSALONIANS 2:13
1 THESSALONIANS 2:11
11 For you know that we acted towards every one of you as a father does towards his own children, encouraging and cheering you,

1 THESSALONIANS 2:12
12 and imploring you to live lives worthy of fellowship with God who is inviting you to share His own Kingship and glory.

1 THESSALONIANS 2:13
13 And for this further reason we render unceasing thanks to God, that when you received God's Message from our lips, it was as no mere message
from men that you embraced it, but as - what it really is - God's Message, which also does its work in the hearts of you who believe.

1 THESSALONIANS 2:14
14 For you, brethren, followed the example of the Churches of God in Christ Jesus which are in Judaea; seeing that you endured the same ill-
treatment at the hands of your countrymen, as they did at the hands of the Jews.

1 THESSALONIANS 2:15
15 Those Jewish persecutors killed both the Lord Jesus and the Prophets, and drove us out of their midst. They are displeasing to God, and are the
enemies of all mankind;

1 THESSALONIANS 2:16
16 for they still try to prevent our preaching to the Gentiles so that they may find salvation. They thus continually fill up the measure of their own
sins, and God's anger in its severest form has overtaken them.

1 THESSALONIANS 2:17
17 But we, brethren, having been for a short time separated from you in bodily presence, though not in heart, endeavored all the more earnestly,
with intense longing, to see you face to face.

1 THESSALONIANS 2:18
18 On this account we wanted to come to you - at least I Paul wanted again and again to do so - but Satan hindered us.

1 THESSALONIANS 2:19
19 For what is our hope or joy, or the crown of which we boast? Is it not you yourselves in the presence of our Lord Jesus at His Coming?

1 THESSALONIANS 2:20
20 Yes, you are our glory and our joy.

CHAPTER 3

1 THESSALONIANS 3:1
1 So when we could endure it no longer, we decided to remain behind in Athens alone;

1 THESSALONIANS 3:2
2 and sent Timothy our brother and God's minister in the service of Christ's Good News, that he might help you spiritually and encourage you in
your faith;

1 THESSALONIANS 3:3
3 that none of you might be unnerved by your present trials: for you yourselves know that they are our appointed lot.

1 THESSALONIANS 3:4
4 For even when we were with you, we forewarned you, saying, "We are soon to suffer affliction;" and this actually happened, as you well know.

1 THESSALONIANS 3:5
5 For this reason I also, when I could no longer endure the uncertainty, sent to know the condition of your faith, lest perchance the Tempter might
have tempted you and our labor have been lost.

1 THESSALONIANS 3:6
6 But now that Timothy has recently come back to us from you, and has brought us the happy tidings of your faith and love, and has told us how
you still cherish a constant and affectionate recollection of us, and are longing to see us as we also long to see you -

1 THESSALONIANS 3:7
7 for this reason in our distress and trouble we have been comforted about you, brethren, by your faith.

1 THESSALONIANS 3:8
8 For now life is for us life indeed, since you are standing fast in the Lord.

1 THESSALONIANS 3:9
9 For what thanksgiving on your behalf can we possibly offer to God in return for all the joy which fills our souls before our God for you,

1 THESSALONIANS 3:10
10 while night and day, with intense earnestness, we pray that we may see your faces, and may bring to perfection whatever may be still lacking in
your faith?

1 THESSALONIANS 3:11
11 But may our God and Father Himself - and our Lord Jesus - guide us on our way to you;
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                        Page 456 / 632
1 THESSALONIANS 3:12
12 and as for you, may the Lord teach you to love one another and all men, with a growing and a glowing love, resembling our love for you.
1 THESSALONIANS 3:11
11 But may our God and Father Himself - and our Lord Jesus - guide us on our way to you;

1 THESSALONIANS 3:12
12 and as for you, may the Lord teach you to love one another and all men, with a growing and a glowing love, resembling our love for you.

1 THESSALONIANS 3:13
13 Thus He will build up your characters, so that you will be faultlessly holy in the presence of our God and Father at the Coming of our Lord Jesus
with all His holy ones.

CHAPTER 4

1 THESSALONIANS 4:1
1 Moreover, brethren, as you learnt from our lips the lives which you ought to live, and do live, so as to please God, we beg and exhort you in the
name of the Lord Jesus to live them more and more truly.

1 THESSALONIANS 4:2
2 For you know the commands which we laid upon you by the authority of the Lord Jesus.

1 THESSALONIANS 4:3
3 For this is God's will - your purity of life, that you abstain from fornication;

1 THESSALONIANS 4:4
4 that each man among you shall know how to procure a wife who shall be his own in purity and honor;

1 THESSALONIANS 4:5
5 that you be not overmastered by lustful cravings, like the Gentiles who have no knowledge of God;

1 THESSALONIANS 4:6
6 and that in this matter there be no encroaching on the rights of a brother Christian and no overreaching him. For the Lord is an avenger in all such
cases, as we have already taught you and solemnly warned you.

1 THESSALONIANS 4:7
7 God has not called us to an unclean life, but to one of purity.

1 THESSALONIANS 4:8
8 Therefore a defiant spirit in such a case provokes not man but God, who puts His Holy Spirit into your hearts.

1 THESSALONIANS 4:9
9 But on the subject of love for the brotherhood it is unnecessary for me to write to you, for you yourselves have been taught by God to love one
another;

1 THESSALONIANS 4:10
10 and indeed you do love all the brethren throughout Macedonia. And we exhort you to do so more and more,

1 THESSALONIANS 4:11
11 and to vie with one another in eagerness for peace, every one minding his own business and working with his hands, as we ordered you to do:

1 THESSALONIANS 4:12
12 so as to live worthy lives in relation to outsiders, and not be a burden to any one.

1 THESSALONIANS 4:13
13 Now, concerning those who from time to time pass away, we would not have you to be ignorant, brethren, lest you should mourn as others do
who have no hope.

1 THESSALONIANS 4:14
14 For if we believe that Jesus has died and risen again, we also believe that, through Jesus, God will bring with Him those who shall have passed
away.

1 THESSALONIANS 4:15
15 For this we declare to you on the Lord's own authority - that we who are alive and continue on earth until the Coming of the Lord, shall certainly
not forestall those who shall have previously passed away.

1 THESSALONIANS 4:16
16 For the Lord Himself will come down from Heaven with a loud word of command, and with an archangel's voice and the trumpet of God, and the
dead in Christ will rise first.

1 THESSALONIANS 4:17
17 Afterwards we who are alive and are still on earth will be caught up in their company amid clouds to meet the Lord in the air.

1 THESSALONIANS 4:18
18 And so we shall be with the Lord for ever. Therefore encourage one another with these words.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                       Page 457 / 632
CHAPTER 5

1 THESSALONIANS 5:1
1 THESSALONIANS 4:18
18 And so we shall be with the Lord for ever. Therefore encourage one another with these words.

CHAPTER 5

1 THESSALONIANS 5:1
1 But as to times and dates it is unnecessary that anything be written to you.

1 THESSALONIANS 5:2
2 For you yourselves know perfectly well that the day of the Lord comes like a thief in the night.

1 THESSALONIANS 5:3
3 While they are saying "Peace and safety!" then in a moment destruction falls upon them, like birth-pains on a woman who is with child; and escape
there is none.

1 THESSALONIANS 5:4
4 But you, brethren, are not in darkness, that daylight should surprise you like a thief;

1 THESSALONIANS 5:5
5 for all of you are sons of Light and sons of the day. We belong neither to the night nor to darkness.

1 THESSALONIANS 5:6
6 So then let us not sleep, like the rest of the world, but let us keep awake and be sober.

1 THESSALONIANS 5:7
7 For those who sleep, sleep at night, and those who drink freely, drink at night.

1 THESSALONIANS 5:8
8 But let us, belonging - as we do - to the day, be sober, putting on the breastplate of faith and love, and for a helmet the hope of salvation.

1 THESSALONIANS 5:9
9 For God has not pre-destined us to meet His anger, but to obtain salvation through our Lord Jesus Christ;

1 THESSALONIANS 5:10
10 who died on our behalf, so that whether we are awake or are sleeping we may share His Life.

1 THESSALONIANS 5:11
11 Therefore encourage one another, and let each one help to strengthen his friend, as in fact you do.

1 THESSALONIANS 5:12
12 Now we beg you, brethren, to show respect for those who labor among you and are your leaders in Christian work, and are your advisers;

1 THESSALONIANS 5:13
13 and to esteem them very highly in love for their work's sake. Be at peace among yourselves.

1 THESSALONIANS 5:14
14 And we exhort you, brethren, admonish the unruly, comfort the timid, sustain the weak, and be patient towards all.

1 THESSALONIANS 5:15
15 See to it that no one ever repays another with evil for evil; but always seek opportunities of doing good both to one another and to all the world.

1 THESSALONIANS 5:16
16 Be always joyful.

1 THESSALONIANS 5:17
17 Be unceasing in prayer.

1 THESSALONIANS 5:18
18 In every circumstance of life be thankful; for this is God's will in Christ Jesus respecting you.

1 THESSALONIANS 5:19
19 Do not quench the Spirit.

1 THESSALONIANS 5:20
20 Do not think meanly of utterances of prophecy;

1 THESSALONIANS 5:21
21 but test all such, and retain hold of the good.

1 THESSALONIANS 5:22
22 Hold yourselves aloof from every form of evil.

1 THESSALONIANS 5:23
23 And may God Himself who gives peace, make you entirely holy; and may your spirits, souls and bodies be preserved complete and be found
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                              Page 458 / 632
blameless at the Coming of our Lord Jesus Christ.

1 THESSALONIANS 5:24
22 Hold yourselves aloof from every form of evil.

1 THESSALONIANS 5:23
23 And may God Himself who gives peace, make you entirely holy; and may your spirits, souls and bodies be preserved complete and be found
blameless at the Coming of our Lord Jesus Christ.

1 THESSALONIANS 5:24
24 Faithful is He who calls you, and He will also perfect His work.

1 THESSALONIANS 5:25
25 Brethren, pray for us.

1 THESSALONIANS 5:26
26 Greet all the brethren with a holy kiss.

1 THESSALONIANS 5:27
27 I solemnly charge you in the Lord's name to have this Letter read to all the brethren.

1 THESSALONIANS 5:28
28 May the grace of our Lord Jesus Christ be with you.


Weymouth 2 THESSALONIANS
Paul's Second Letter
To The
Thessalonians

This Letter was written from Corinth not long after the preceding one, and probably in the year 54 A.D. Its occasion was the reception of tidings from Thessalonica
which showed that there had been a measure of misapprehension of the Apostle's teaching in regard to the Return of the Lord Jesus, and also that there was a definitely
disorderly section in the Church there, capable of doing great harm.

Hence Paul writes to correct the error into which his converts had fallen, and at the same time he uses strong language as to the treatment to be dealt out to those
members of the Church who were given to idleness and insubordination.

CHAPTER 1

2 THESSALONIANS 1:1
1 Paul, Silas, and Timothy: To the Church of the Thessalonians which is in God our Father and the Lord Jesus Christ.

2 THESSALONIANS 1:2
2 May grace and peace be granted to you from God our Father and the Lord Jesus Christ.

2 THESSALONIANS 1:3
3 Unceasing thanks are due from us to God on your behalf, brethren. They are appropriate because your faith is growing greatly, and the love of
every one of you for all the others goes on increasing.

2 THESSALONIANS 1:4
4 It so increases that we ourselves make honorable mention of you among the Churches of God because of your patience and faith amid all your
persecutions and amid the afflictions which you are enduring.

2 THESSALONIANS 1:5
5 For these are a plain token of God's righteous judgment, which has in view your being deemed worthy of admission to God's Kingdom, for the sake
of which, indeed, you are sufferers.

2 THESSALONIANS 1:6
6 A plain token of God's righteous judgment, I say, since it is a righteous thing for Him to requite with affliction those who are now afflicting you;

2 THESSALONIANS 1:7
7 and to requite with rest you who are suffering affliction now - rest with us at the re-appearing of the Lord Jesus from Heaven, attended by His
mighty angels.

2 THESSALONIANS 1:8
8 He will come in flames of fire to take vengeance on those who have no knowledge of God, and do not obey the Good News as to Jesus, our Lord.

2 THESSALONIANS 1:9
9 They will pay the penalty of eternal destruction, being banished from the presence of the Lord and from His glorious majesty,

2 THESSALONIANS 1:10
10 when He comes on that day to be glorified in His people and to be wondered at among all who have believed, including you - because you
believed the testimony which we brought for your acceptance.

2 THESSALONIANS 1:11
11 It is with this view also that we continually pray to our God for you, asking that He will count you worthy of His call, and by His mighty power
fully gratify your every desire for what is truly good and make your work of faith complete;
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 459 / 632
2 THESSALONIANS 1:12
12 in order that the name of our Lord Jesus may be glorified in you, and that you may be glorified in Him - so wonderful is the grace of our God and
2 THESSALONIANS 1:11
11 It is with this view also that we continually pray to our God for you, asking that He will count you worthy of His call, and by His mighty power
fully gratify your every desire for what is truly good and make your work of faith complete;

2 THESSALONIANS 1:12
12 in order that the name of our Lord Jesus may be glorified in you, and that you may be glorified in Him - so wonderful is the grace of our God and
of the Lord Jesus Christ!

CHAPTER 2

2 THESSALONIANS 2:1
1 But with respect to the Coming of our Lord Jesus Christ and our being gathered to meet Him, we entreat you, brethren,

2 THESSALONIANS 2:2
2 not readily to become unsettled in mind or troubled - either by any pretended spiritual revelation or by any message or letter claiming to have been
sent by us - through fancying that the day of the Lord is now here.

2 THESSALONIANS 2:3
3 Let no one in any way deceive you, for that day cannot come without the coming of the apostasy first, and the appearing of the man of sin, the son
of perdition, who sets himself against,

2 THESSALONIANS 2:4
4 and exalts himself above, every so-called 'god' or object of worship, and goes the length of taking his seat in the very temple of God, giving it out
that he himself is God.

2 THESSALONIANS 2:5
5 Do you not remember that while I was still with you I used to tell you all this?

2 THESSALONIANS 2:6
6 And now you know what restrains him, in order that his true character may be revealed at his appointed time.

2 THESSALONIANS 2:7
7 For lawlessness is already at work in secret; but only until the man who is now exercising a restraining influence is removed,

2 THESSALONIANS 2:8
8 and then the Lawless one will be revealed, whom the Lord Jesus will sweep away with the tempest of His anger, and utterly overwhelm by the
awful splendour of His Coming.

2 THESSALONIANS 2:9
9 The appearing of the Lawless one will be attended by various miracles and tokens and delusive marvels - for so Satan works -

2 THESSALONIANS 2:10
10 and by every kind of wicked deception for those who are on the way to perdition because they did not welcome into their hearts the love of the
truth, so that they might be saved.

2 THESSALONIANS 2:11
11 And for this reason God sends them a misleading influence that they may believe the lie;

2 THESSALONIANS 2:12
12 in order that all may come under judgment who have refused to believe the truth and have taken pleasure in unrighteousness.

2 THESSALONIANS 2:13
13 And from us thanks are always due to God on your behalf - brethren whom the Lord loves - because God from the beginning has chosen you for
salvation through the Spirit's sanctifying influence and your belief in the truth.

2 THESSALONIANS 2:14
14 To this blessing God has called you by our Good News, so that you may have a share in the glory of our Lord Jesus Christ.

2 THESSALONIANS 2:15
15 So then, brethren, stand your ground, and hold fast to the teachings which you have received from us, whether by word of mouth or by letter.

2 THESSALONIANS 2:16
16 And may our Lord Jesus Christ Himself - and God our Father who has loved us and has given us in His grace eternal consolation and a bright
hope -

2 THESSALONIANS 2:17
17 comfort your hearts and make you stedfast in every good work and word.

CHAPTER 3

2 THESSALONIANS 3:1
1 Finally, brethren, pray for us, asking that the Lord's Message may be spread rapidly and its glory be displayed, as it was displayed among you;
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                         Page 460 / 632
2 THESSALONIANS 3:2
2 and that we may be delivered from wrong-headed and wicked men; for it is not everybody who has faith.
CHAPTER 3

2 THESSALONIANS 3:1
1 Finally, brethren, pray for us, asking that the Lord's Message may be spread rapidly and its glory be displayed, as it was displayed among you;

2 THESSALONIANS 3:2
2 and that we may be delivered from wrong-headed and wicked men; for it is not everybody who has faith.

2 THESSALONIANS 3:3
3 But the Lord is faithful, and He will make you stedfast and will guard you from the Evil one.

2 THESSALONIANS 3:4
4 And we have confidence in the Lord in regard to you that you are doing, and will do, what we command.

2 THESSALONIANS 3:5
5 And may the Lord guide your hearts into the love of God and into the patience of Christ.

2 THESSALONIANS 3:6
6 But, by the authority of the Lord, we command you, brethren, to stand aloof from every brother whose life is disorderly and not in accordance with
the teaching which all received from us.

2 THESSALONIANS 3:7
7 For you yourselves know that it is your duty to follow our example. There was no disorder in our lives among you,

2 THESSALONIANS 3:8
8 nor did we eat any one's bread without paying for it, but we labored and toiled, working hard night and day in order not to be a burden to any of
you.

2 THESSALONIANS 3:9
9 This was not because we had not a claim upon you, but it arose from a desire to set you an example - for you to imitate us.

2 THESSALONIANS 3:10
10 For even when we were with you, we laid down this rule for you: "If a man does not choose to work, neither shall he eat."

2 THESSALONIANS 3:11
11 For we hear that there are some of you who live disorderly lives and are mere idle busybodies.

2 THESSALONIANS 3:12
12 To persons of that sort our injunction - and our command by the authority of the Lord Jesus Christ - is that they are to work quietly and eat their
own honestly-earned bread.

2 THESSALONIANS 3:13
13 But you, brethren, must not grow weary in the path of duty;

2 THESSALONIANS 3:14
14 and if any one refuses to obey these our written instructions, mark that man and hold no communication with him - so that he may be made to
feel ashamed.

2 THESSALONIANS 3:15
15 And yet do not regard him as an enemy, but caution him as a brother.

2 THESSALONIANS 3:16
16 And may the Lord of peace Himself continually grant you peace in every sense. The Lord be with you all.

2 THESSALONIANS 3:17
17 I Paul add the greeting with my own hand, which is the credential in every letter of mine.

2 THESSALONIANS 3:18
18 This is my handwriting. May the grace of our Lord Jesus Christ be with you all.


Weymouth 1 TIMOTHY
Paul's First Letter
To
Timothy

There has never been any real doubt among Christian people as to the authorship of the three "pastoral" Letters. But definite objections to their genuineness have been
made in recent times upon the ground of such internal evidence as their style, the indications they present of advanced organization, their historic standpoint and their
references to developed heresy.

Says one scholar, "While there is probably nothing in them to which the Apostle would have objected, they must be regarded on account of their style as the product of
one who had been taught by Paul and now desired to convey certain teachings under cover of his name. The date need not be later than 80 A.D."

Yet a thorough examination of the matter does not support such objections. It is certain that the three Letters stand or fall together, and there is no sufficient reason for
dismissing
 Copyright the
            (c) ancient conclusion
                2005-2009,         that they
                             Infobase   MediaareCorp.
                                                 all the genuine work of Paul, and belong to the last years of his life, 66-67 A.D.                     Page 461 / 632
This first Letter was probably written from Macedonia.
one who had been taught by Paul and now desired to convey certain teachings under cover of his name. The date need not be later than 80 A.D."

Yet a thorough examination of the matter does not support such objections. It is certain that the three Letters stand or fall together, and there is no sufficient reason for
dismissing the ancient conclusion that they are all the genuine work of Paul, and belong to the last years of his life, 66-67 A.D.

This first Letter was probably written from Macedonia.

CHAPTER 1

1 TIMOTHY 1:1
1 Paul, an Apostle of Christ Jesus by the will of God our Savior and Christ Jesus our hope:

1 TIMOTHY 1:2
2 To Timothy, my own true son in the faith. May grace, mercy and peace be granted to you from God the Father and Christ Jesus our Lord.

1 TIMOTHY 1:3
3 When I was on my journey to Macedonia I begged you to remain on in Ephesus that you might remonstrate with certain persons because of their
erroneous teaching

1 TIMOTHY 1:4
4 and the attention they bestow on mere fables and endless pedigrees, such as lead to controversy rather than to a true stewardship for God, which
only exists where there is faith. And I make the same request now.

1 TIMOTHY 1:5
5 But the end sought to be secured by exhortation is the love which springs from a pure heart, a clear conscience and a sincere faith.

1 TIMOTHY 1:6
6 From these some have drifted away, and have wandered into empty words.

1 TIMOTHY 1:7
7 They are ambitious to be teachers of the Law, although they do not understand either their own words or what the things are about which they
make such confident assertions.

1 TIMOTHY 1:8
8 Now we know that the Law is good, if a man uses it in the way it should be used,

1 TIMOTHY 1:9
9 and remembers that a law is not enacted to control a righteous man, but for the lawless and rebellious, the irreligious and sinful, the godless and
profane - for those who strike their fathers or their mothers, for murderers,

1 TIMOTHY 1:10
10 fornicators, sodomites, slave-dealers, liars and false witnesses; and for whatever else is opposed to wholesome teaching

1 TIMOTHY 1:11
11 and is not in accordance with the Good News of the blessed God with which I have been entrusted.

1 TIMOTHY 1:12
12 I am thankful to Him who made me strong - even Christ Jesus our Lord - because He has judged me to be faithful and has put me into His service,

1 TIMOTHY 1:13
13 though I was previously a blasphemer and a persecutor and had been insolent in outrage. Yet mercy was shown me, because I had acted
ignorantly, not having as yet believed;

1 TIMOTHY 1:14
14 and the grace of our Lord came to me in overflowing fulness, conferring faith on me and the love which is in Christ Jesus.

1 TIMOTHY 1:15
15 Faithful is the saying, and deserving of universal acceptance, that Christ Jesus came into the world to save sinners; among whom I stand foremost.

1 TIMOTHY 1:16
16 But mercy was shown me in order that in me as the foremost of sinners Christ Jesus might display the fulness of His long-suffering patience as an
example to encourage those who would afterwards be resting their faith on Him with a view to the Life of the Ages.

1 TIMOTHY 1:17
17 Now to the immortal and invisible King of the Ages, who alone is God, be honor and glory to the Ages of the Ages! Amen.

1 TIMOTHY 1:18
18 This is the charge which I entrust to you, my son Timothy, in accordance with the inspired instructions concerning you which were given me long
ago, that being equipped with them as your armour you may be continually fighting the good fight,

1 TIMOTHY 1:19
19 holding fast to faith and a clear conscience, which some have cast aside and have made shipwreck of their faith.

1 TIMOTHY 1:20
 Copyright
20 Among(c)  2005-2009,
           these        Infobaseand
                 are Hymenaeus   Media Corp.
                                    Alexander, whom I have delivered to Satan so that they may be taught not to blaspheme.                             Page 462 / 632

CHAPTER 2
1 TIMOTHY 1:19
19 holding fast to faith and a clear conscience, which some have cast aside and have made shipwreck of their faith.

1 TIMOTHY 1:20
20 Among these are Hymenaeus and Alexander, whom I have delivered to Satan so that they may be taught not to blaspheme.

CHAPTER 2

1 TIMOTHY 2:1
1 I exhort then, first of all, that supplications, prayers, intercessions and thanksgivings be offered on behalf of all men;

1 TIMOTHY 2:2
2 including kings and all who are in high station, in order that we may live peaceful and tranquil lives with all godliness and gravity.

1 TIMOTHY 2:3
3 This is right, and is pleasing in the sight of God our Savior,

1 TIMOTHY 2:4
4 who is willing for all mankind to be saved and come to a full knowledge of the truth.

1 TIMOTHY 2:5
5 For there is but one God and but one Mediator between God and men - Christ Jesus, Himself man;

1 TIMOTHY 2:6
6 who gave Himself as the redemption price for all - a fact testified to at its own appointed time,

1 TIMOTHY 2:7
7 and of which I have been appointed a herald and an Apostle (I am speaking the truth: it is not a fiction), a teacher of the Gentiles in faith and truth.

1 TIMOTHY 2:8
8 So then I would have the men everywhere pray, lifting to God holy hands which are unstained with anger or strife;

1 TIMOTHY 2:9
9 and I would have the women dress becomingly, with modesty and self-control, not with plaited hair or gold or pearls or costly clothes,

1 TIMOTHY 2:10
10 but - as befits women making a claim to godliness - with the ornament of good works.

1 TIMOTHY 2:11
11 A woman should quietly learn from others with entire submissiveness.

1 TIMOTHY 2:12
12 I do not permit a woman to teach, nor have authority over a man, but she must remain silent.

1 TIMOTHY 2:13
13 For Adam was formed first, and then Eve;

1 TIMOTHY 2:14
14 and Adam was not deceived, but his wife was thoroughly deceived, and so became involved in transgression.

1 TIMOTHY 2:15
15 Yet a woman will be brought safely through childbirth if she and her husband continue to live in faith and love and growing holiness, with
habitual self-restraint.

CHAPTER 3

1 TIMOTHY 3:1
1 Faithful is the saying, "If any one is eager to have the oversight of a Church, he desires a noble work."

1 TIMOTHY 3:2
2 A minister then must be a man of irreproachable character, true to his one wife, temperate, sober-minded, well-behaved, hospitable to strangers,
and with a gift for teaching;

1 TIMOTHY 3:3
3 not a hard drinker nor given to blows; not selfish or quarrelsome or covetous;

1 TIMOTHY 3:4
4 but ruling his own household wisely and well, with children kept under control with true dignity.

1 TIMOTHY 3:5
5 (If a man does not know how to rule his own household, how shall he have the Church of God given into his care?)

1 TIMOTHY 3:6
6 He ought not to be a new convert, for fear he should be blinded with pride and come under the same condemnation as the Devil.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                            Page 463 / 632
1 TIMOTHY 3:7
7 It is needful also that he bear a good character with people outside the Church, lest he fall into reproach or a snare of the Devil.
1 TIMOTHY 3:6
6 He ought not to be a new convert, for fear he should be blinded with pride and come under the same condemnation as the Devil.

1 TIMOTHY 3:7
7 It is needful also that he bear a good character with people outside the Church, lest he fall into reproach or a snare of the Devil.

1 TIMOTHY 3:8
8 Deacons, in the same way, must be men of serious demeanour, not double-tongued, nor addicted to much wine, nor greedy of base gain,

1 TIMOTHY 3:9
9 but holding the secret truths of the faith with a clear conscience.

1 TIMOTHY 3:10
10 And they must also be well-tried men, and when found to be of unblemished character then let them serve as deacons.

1 TIMOTHY 3:11
11 Deaconesses, in the same way, must be sober-minded women, not slanderers, but in every way temperate and trustworthy.

1 TIMOTHY 3:12
12 A deacon must be true to his one wife, and rule his children and his own household wisely and well.

1 TIMOTHY 3:13
13 For those who have filled the deacon's office wisely and well, are already gaining for themselves an honorable standing, and are acquiring great
freedom of speech in proclaiming the faith which rests on Christ Jesus.

1 TIMOTHY 3:14
14 All this I write to you, though I am hoping before long to come to see you.

1 TIMOTHY 3:15
15 But, for fear I may be hindered, I now write, so that you may have rules to guide you in dealing with God's household. For this is what the Church
of the ever-living God is, and it is the pillar and foundation-stone of the truth.

1 TIMOTHY 3:16
16 And, beyond controversy, great is the mystery of our religion - that Christ appeared in human form, and His claims justified by the Spirit, was
seen by angels and proclaimed among Gentile nations, was believed on in the world, and received up again into glory.

CHAPTER 4

1 TIMOTHY 4:1
1 Now the Spirit expressly declares that in later times some will fall away from the faith, giving heed to deceiving spirits and the teachings of demons;

1 TIMOTHY 4:2
2 through the hypocrisy of men who teach falsely and have their own consciences seared as with a hot iron;

1 TIMOTHY 4:3
3 forbidding people to marry, and insisting on abstinence from foods which God has created to be partaken of, with thankfulness, by those who
believe and have a clear knowledge of the truth.

1 TIMOTHY 4:4
4 For everything that God has created is good, and nothing is to be cast aside, if only it is received with thanksgiving.

1 TIMOTHY 4:5
5 For it is made holy by the word of God and by prayer.

1 TIMOTHY 4:6
6 If you warn the brethren of these dangers you will be a good and faithful servant of Christ Jesus, inwardly feeding on the lessons of the faith and of
the sound teaching of which you have been, and are, so close a follower.

1 TIMOTHY 4:7
7 But worldly stories, fit only for credulous old women, have nothing to do with.

1 TIMOTHY 4:8
8 Train yourself in godliness. Exercise for the body is not useless, but godliness is useful in every respect, possessing, as it does, the promise of Life
now and of the Life which is soon coming.

1 TIMOTHY 4:9
9 Faithful is this saying and deserving of universal acceptance:

1 TIMOTHY 4:10
10 and here is the motive of our toiling and wrestling, because we have our hopes fixed on the ever-living God, who is the Savior of all mankind, and
especially of believers.

Copyright (c) 2005-2009, Infobase Media Corp.                                                                                             Page 464 / 632
1 TIMOTHY 4:11
11 Command this and teach this.
1 TIMOTHY 4:10
10 and here is the motive of our toiling and wrestling, because we have our hopes fixed on the ever-living God, who is the Savior of all mankind, and
especially of believers.

1 TIMOTHY 4:11
11 Command this and teach this.

1 TIMOTHY 4:12
12 Let no one think slightingly of you because you are a young man; but in speech, conduct, love, faith and purity, be an example for your fellow
Christians to imitate.

1 TIMOTHY 4:13
13 Till I come, bestow your attention on reading, exhortation and teaching.

1 TIMOTHY 4:14
14 Do not be careless about the gifts with which you are endowed, which were conferred on you through a divine revelation when the hands of the
elders were placed upon you.

1 TIMOTHY 4:15
15 Habitually practise these duties, and be absorbed in them; so that your growing proficiency in them may be evident to all.

1 TIMOTHY 4:16
16 Be on your guard as to yourself and your teaching. Persevere in these things; for by doing this you will make certain your own salvation and that
of your hearers.

CHAPTER 5

1 TIMOTHY 5:1
1 Never administer a sharp reprimand to a man older than yourself; but entreat him as if he were your father, and the younger men as brothers;

1 TIMOTHY 5:2
2 the elder women too as mothers, and the younger women as sisters, with perfect modesty.

1 TIMOTHY 5:3
3 Honor widows who are really in need.

1 TIMOTHY 5:4
4 But if a widow has children or grandchildren, let these learn first to show piety towards their own homes and to prove their gratitude to their
parents; for this is well pleasing in the sight of God.

1 TIMOTHY 5:5
5 A widow who is really in need, friendless and desolate, has her hopes fixed on God, and continues at her supplications and prayers, night and day;

1 TIMOTHY 5:6
6 but a pleasure-loving widow is dead even while still alive.

1 TIMOTHY 5:7
7 Press these facts upon them, so that they may live lives free from reproach.

1 TIMOTHY 5:8
8 But if a man makes no provision for those dependent on him, and especially for his own family, he has disowned the faith and is behaving worse
than an unbeliever.

1 TIMOTHY 5:9
9 No widow is to be put on the roll who is under sixty years of age.

1 TIMOTHY 5:10
10 She must have been true to her one husband, and well reported of for good deeds, as having brought up children, received strangers hospitably,
washed the feet of God's people, given relief to the distressed, and devoted herself to good works of every kind.

1 TIMOTHY 5:11
11 But the younger widows you must not enrol; for as soon as they begin to chafe against the yoke of Christ, they want to marry,

1 TIMOTHY 5:12
12 and they incur disapproval for having broken their original vow.

1 TIMOTHY 5:13
13 And at the same time they also learn to be idle as they go round from house to house; and they are not only idle, but are gossips also and
busybodies, speaking of things that ought not to be spoken of.

1 TIMOTHY 5:14
14 I would therefore have the younger women marry, bear children, rule in domestic matters, and furnish the Adversary with no excuse for slander.

1 TIMOTHY 5:15
 Copyright
15         (c) 2005-2009,
   For already            Infobase
                some of them  haveMedia Corp. following Satan.
                                   gone astray,                                                                                     Page 465 / 632

1 TIMOTHY 5:16
14 I would therefore have the younger women marry, bear children, rule in domestic matters, and furnish the Adversary with no excuse for slander.

1 TIMOTHY 5:15
15 For already some of them have gone astray, following Satan.

1 TIMOTHY 5:16
16 If a believing woman has widows dependent on her, she should relieve their wants, and save the Church from being burdened - so that the Church
may relieve the widows who are really in need.

1 TIMOTHY 5:17
17 Let the Elders who perform their duties wisely and well be held worthy of double honor, especially those who labor in preaching and teaching.

1 TIMOTHY 5:18
18 For the Scripture says, "You are not to muzzle the ox while it is treading out the grain;" and the workman deserves his pay.

1 TIMOTHY 5:19
19 Never entertain an accusation against an Elder except on the evidence of two of three witnesses.

1 TIMOTHY 5:20
20 Those who persist in sin reprove in the presence of all, so that it may also be a warning to the rest.

1 TIMOTHY 5:21
21 I solemnly call upon you, in the presence of God and of Christ Jesus and of the elect angels, to carry out these instructions of mine without
prejudice, and to do nothing from partiality.

1 TIMOTHY 5:22
22 Do not ordain any one hastily; and do not be a partaker in the sins of others; keep yourself pure.

1 TIMOTHY 5:23
23 (No longer be a water-drinker; but take a little wine for the sake of your digestion and your frequent ailments.)

1 TIMOTHY 5:24
24 The sins of some men are evident to the world, leading the way to your estimate of their characters, but the sins of others lag behind.

1 TIMOTHY 5:25
25 So also the right actions of some are evident to the world, and those that are not cannot remain for ever out of sight.

CHAPTER 6

1 TIMOTHY 6:1
1 Let all who are under the yoke of slavery hold their own masters to be deserving of honor, so that the name of God and the Christian teaching may
not be spoken against.

1 TIMOTHY 6:2
2 And those who have believing masters should not be wanting in respect towards them because they are their brethren, but should serve them all
the more willingly because those who profit by the faithful service rendered are believers and are friends.

1 TIMOTHY 6:3
3 So teach and exhort. If any one is a teacher of any other kind of doctrine, and refuses assent to wholesome instructions - those of our Lord Jesus
Christ - and the teaching that harmonizes with true godliness,

1 TIMOTHY 6:4
4 he is puffed up with pride and has no true knowledge, but is crazy over discussions and controversies about words which give rise to envy,
quarrelling, revilings, ill-natured suspicions,

1 TIMOTHY 6:5
5 and persistent wranglings on the part of people whose intellects are disordered and they themselves blinded to all knowledge of the truth; who
imagine that godliness means gain.

1 TIMOTHY 6:6
6 And godliness is gain, when associated with contentment;

1 TIMOTHY 6:7
7 for we brought nothing into the world, nor can we carry anything out of it;

1 TIMOTHY 6:8
8 and if we have food and clothing, with these we will be satisfied.

1 TIMOTHY 6:9
9 But people who are determined to be rich fall into temptation and a snare, and into many unwise and pernicious ways which sink mankind in
destruction and ruin.

1 TIMOTHY 6:10
 Copyright
10 For from(c)love
                2005-2009,
                   of moneyInfobase
                             all sortsMedia Corp.
                                       of evils arise; and some have so hankered after money as to be led astray from the faith and be Page
                                                                                                                                       pierced466  / 632
                                                                                                                                               through
with countless sorrows.
destruction and ruin.

1 TIMOTHY 6:10
10 For from love of money all sorts of evils arise; and some have so hankered after money as to be led astray from the faith and be pierced through
with countless sorrows.

1 TIMOTHY 6:11
11 But you, O man of God, must flee from these things; and strive for uprightness, godliness, good faith, love, fortitude, and a forgiving temper.

1 TIMOTHY 6:12
12 Exert all your strength in the honorable struggle for the faith; lay hold of the Life of the Ages, to which you were called, when you made your
noble profession of faith before many witnesses.

1 TIMOTHY 6:13
13 I charge you - as in the presence of God who gives life to all creatures, and of Christ Jesus who at the bar of Pontius Pilate made a noble profession
of faith -

1 TIMOTHY 6:14
14 that you keep God's commandments stainlessly and without reproach till the Appearing of our Lord Jesus Christ.

1 TIMOTHY 6:15
15 For, as its appointed time, this will be brought about by the blessed and only Sovereign, the King of kings and Lord of lords,

1 TIMOTHY 6:16
16 who alone possesses immortality, dwelling in unapproachable light, and whom no man has seen or can see. To Him be eternal honor and power!
Amen.

1 TIMOTHY 6:17
17 Impress on those who are rich in the present age that they must not be haughty nor set their hopes on riches - that unstable foundation - but on
God who provides us richly with all things for our enjoyment.

1 TIMOTHY 6:18
18 They must be beneficent, rich in noble deeds, open-handed and liberal;

1 TIMOTHY 6:19
19 storing up for themselves that which shall be a solid foundation for the future, that they may lay hold of the Life which is life indeed.

1 TIMOTHY 6:20
20 O Timothy, guard the truths entrusted to you, shunning irreligious and frivolous talk, and controversy with what is falsely called 'knowledge';

1 TIMOTHY 6:21
21 of which some have spoken boastfully in connexion with the true faith, and have erred. Grace be with you all.


Weymouth 2 TIMOTHY
Paul's Second Letter
To
Timothy

The marks of genuineness in this Letter are very pronounced. For instance, the thanksgiving, the long list of proper names - twenty-three in number - the personal
details and the manifest tone of sincerity and earnestness. Hence it is accepted as Paul's even by some who reject the former Letter and that addressed to Titus. But it is
inseparable from the others, and was probably written from Rome during the Apostle's second imprisonment. It is his last Letter known to us, and its apparent date is
67 A.D.

CHAPTER 1

2 TIMOTHY 1:1
1 Paul, an Apostle of Christ Jesus, by the will of God, for proclaiming the promise of the Life which is in Christ Jesus:

2 TIMOTHY 1:2
2 To Timothy my dearly-loved child. May grace, mercy and peace be granted to you from God the Father and Christ Jesus our Lord.

2 TIMOTHY 1:3
3 I thank God, whom I serve with a pure conscience - as my forefathers did - that night and day I unceasingly remember you in my prayers,

2 TIMOTHY 1:4
4 being always mindful of your tears, and longing to see you that I may be filled with joy.

2 TIMOTHY 1:5
5 For I recall the sincere faith which is in your heart - a faith which dwelt first in your grandmother Lois and then in your mother Eunice, and, I am
fully convinced, now dwells in you also.

2 TIMOTHY 1:6
6Copyright
  For this reason  let me remind
            (c) 2005-2009,       you
                           Infobase  to rekindle
                                    Media Corp. God's gift which is yours through the laying on of my hands.                                        Page 467 / 632

2 TIMOTHY 1:7
7 For the Spirit which God has given us is not a spirit of cowardice, but one of power and of love and of sound judgment.
fully convinced, now dwells in you also.

2 TIMOTHY 1:6
6 For this reason let me remind you to rekindle God's gift which is yours through the laying on of my hands.

2 TIMOTHY 1:7
7 For the Spirit which God has given us is not a spirit of cowardice, but one of power and of love and of sound judgment.

2 TIMOTHY 1:8
8 Do not be ashamed then to bear witness for our Lord and for me His prisoner; but rather share suffering with me in the service of the Good News,
strengthened by the power of God.

2 TIMOTHY 1:9
9 For He saved us and called us with a holy call, not in accordance with our desserts, but in accordance with His own purpose and the free grace
which He bestowed on us in Christ Jesus before the commencement of the Ages,

2 TIMOTHY 1:10
10 but which has now been plainly revealed through the Appearing of our Savior, Christ Jesus. He has put an end to death and has brought Life and
Immortality to light through the Good News,

2 TIMOTHY 1:11
11 of which I have been appointed a preacher, Apostle and teacher, to the Gentiles.

2 TIMOTHY 1:12
12 That indeed is the reason why I suffer as I do. But I am not ashamed, for I know in whom my trust reposes, and I am confident that He has it in
His power to keep what I have entrusted to Him safe until that day.

2 TIMOTHY 1:13
13 Provide yourself with an outline of the sound teaching which you have heard from my lips, and be true to the faith and love which are in Christ
Jesus.

2 TIMOTHY 1:14
14 That precious treasure which is in your charge, guard through the Holy Spirit who has His home in our hearts.

2 TIMOTHY 1:15
15 Of this you are aware, that all the Christians in Roman Asia have deserted me: and among them Phygelus and Hermogenes.

2 TIMOTHY 1:16
16 May the Lord show mercy to the household of Onesiphorus; for many a time he cheered me and he was not ashamed of my chain.

2 TIMOTHY 1:17
17 Nay, when he was here in Rome, he took great pains to inquire where I was living, and at last he found me.

2 TIMOTHY 1:18
18 (The Lord grant that he may obtain mercy at His hands on that day!) And you yourself well know all the services which he rendered me in
Ephesus.

CHAPTER 2

2 TIMOTHY 2:1
1 You then, my child, must be strong in the grace that is in Christ Jesus.

2 TIMOTHY 2:2
2 All that you have been taught by me in the hearing of many witnesses, you must hand on to trusty men who shall themselves, in turn, be
competent to instruct others also.

2 TIMOTHY 2:3
3 As a good soldier of Christ Jesus accept your share of suffering.

2 TIMOTHY 2:4
4 Every one who serves as a soldier keeps himself from becoming entangled in the world's business - so that he may satisfy the officer who enlisted
him.

2 TIMOTHY 2:5
5 And if any one takes part in an athletic contest, he gets no prize unless he obeys the rules.

2 TIMOTHY 2:6
6 The harvestman who labors in the field must be the first to get a share of the crop.

2 TIMOTHY 2:7
7 Mark well what I am saying: the Lord will give you discernment in everything.

2 TIMOTHY 2:8
8Copyright
  Never forget  that Jesus Christ
           (c) 2005-2009,         has
                           Infobase   risenCorp.
                                    Media  from among the dead and is a descendant of David, as is declared in the Good News which I preach.
                                                                                                                                     Page 468 / 632
2 TIMOTHY 2:9
9 For preaching the Good News I suffer, and am even put in chains, as if I were a criminal: yet the word of God is not imprisoned.
7 Mark well what I am saying: the Lord will give you discernment in everything.

2 TIMOTHY 2:8
8 Never forget that Jesus Christ has risen from among the dead and is a descendant of David, as is declared in the Good News which I preach.

2 TIMOTHY 2:9
9 For preaching the Good News I suffer, and am even put in chains, as if I were a criminal: yet the word of God is not imprisoned.

2 TIMOTHY 2:10
10 For this reason I endure all things for the sake of God's own people; so that they also may obtain salvation - even the salvation which is in Christ
Jesus - and with it eternal glory.

2 TIMOTHY 2:11
11 Faithful is the saying: "If we died with Him, we shall also live with Him;

2 TIMOTHY 2:12
12 "If we patiently endure pain, we shall also share His Kingship; "If we disown Him, He will also disown us;

2 TIMOTHY 2:13
13 "And even if our faith fails, He remains true - He cannot prove false to Himself."

2 TIMOTHY 2:14
14 Bring all this to men's remembrances, solemnly charging them in the presence of God not to waste time in wrangling about mere words, a course
which is altogether unprofitable and tends only to the ruin of the hearers.

2 TIMOTHY 2:15
15 Earnestly seek to commend yourself to God as a servant who, because of his straightforward dealing with the word of truth, has no reason to feel
any shame.

2 TIMOTHY 2:16
16 But from irreligious and frivolous talk hold aloof, for those who indulge in it will proceed from bad to worse in impiety,

2 TIMOTHY 2:17
17 and their teaching will spread like a running sore. Hymenaeus and Philetus are men of that stamp.

2 TIMOTHY 2:18
18 In the matter of the truth they have gone astray, saying that the Resurrection is already past, and so they are overthrowing the faith of some.

2 TIMOTHY 2:19
19 Yet God's solid foundation stands unmoved, bearing this inscription, "The Lord knows those who really belong to Him." And this also, "Let every
one who names the Name of the Lord renounce all wickedness."

2 TIMOTHY 2:20
20 Now in a great house there are not only articles of gold and silver, but also others of wood and of earthenware; and some are for specially
honorable, and others for common use.

2 TIMOTHY 2:21
21 If therefore a man keeps himself clear of these latter, he himself will be for specially honorable use, consecrated, fit for the Master's service, and
fully equipped for every good work.

2 TIMOTHY 2:22
22 Keep a strong curb, however, on your youthful cravings; and strive for integrity, good faith, love, peace, in company with all who pray to the
Lord with pure hearts.

2 TIMOTHY 2:23
23 But avoid foolish discussions with ignorant men, knowing - as you do - that these lead to quarrels;

2 TIMOTHY 2:24
24 and a bondservant of the Lord must not quarrel, but must be inoffensive towards all men, a skilful teacher, and patient under wrongs.

2 TIMOTHY 2:25
25 He must speak in a gentle tone when correcting the errors of opponents, in the hope that God will at last give them repentance, for them to come
to a full knowledge of the truth

2 TIMOTHY 2:26
26 and recover sober-mindedness and freedom from the Devil's snare, though they are now entrapped by him to do his will.

CHAPTER 3

2 TIMOTHY 3:1
1 But of this be assured: in the last days grievous times will set in.

2 TIMOTHY 3:2
2Copyright
  For men (c)
           will2005-2009,
                be lovers of self, lovers
                           Infobase       of Corp.
                                      Media  money, boastful, haughty, profane. They will be disobedient to parents, thankless, irreligious,
                                                                                                                                         Page 469 / 632
2 TIMOTHY 3:3
3 destitute of natural affection, unforgiving, slanderers. They will have no self-control, but will be brutal, opposed to goodness,
1 But of this be assured: in the last days grievous times will set in.

2 TIMOTHY 3:2
2 For men will be lovers of self, lovers of money, boastful, haughty, profane. They will be disobedient to parents, thankless, irreligious,

2 TIMOTHY 3:3
3 destitute of natural affection, unforgiving, slanderers. They will have no self-control, but will be brutal, opposed to goodness,

2 TIMOTHY 3:4
4 treacherous, headstrong, self-important. They will love pleasure instead of loving God,

2 TIMOTHY 3:5
5 and will keep up a make-believe of piety and yet live in defiance of its power. Turn away from people of this sort.

2 TIMOTHY 3:6
6 Among them are included the men who make their way into private houses and carry off weak women as their prisoners - women who, weighed
down by the burden of their sins, are led by ever-changing caprice,

2 TIMOTHY 3:7
7 and are always learning something new, and yet are never able to arrive at real knowledge of the truth.

2 TIMOTHY 3:8
8 And just as Jannes and Jambres withstood Moses, so also these false teachers withstand the truth - being, as they are, men of debased intellects, and
of no real worth so far as faith is concerned.

2 TIMOTHY 3:9
9 But they will have no further success; for their folly will be as clearly manifest to all men, as that of the opponents of Moses came to be.

2 TIMOTHY 3:10
10 But you have intimately known my teaching, life, aims, faith, patience, love, resignation,

2 TIMOTHY 3:11
11 and the persecutions and sufferings which I have endured; the things which happened to me in Antioch, Iconium and Lystra. You know the
persecutions I endured, and how the Lord delivered me out of them all.

2 TIMOTHY 3:12
12 And indeed every one who is determined to live a godly life as a follower of Christ Jesus will be persecuted.

2 TIMOTHY 3:13
13 But bad men and impostors will go on from bad to worse, misleading and being misled.

2 TIMOTHY 3:14
14 But you must cling to the things which you have learnt and have been taught to believe, knowing who your teachers were,

2 TIMOTHY 3:15
15 and that from infancy you have known the sacred writings which are able to make you wise to obtain salvation through faith in Christ Jesus.

2 TIMOTHY 3:16
16 Every Scripture is inspired by God and is useful for teaching, for convincing, for correction of error, and for instruction in right doing;

2 TIMOTHY 3:17
17 so that the man of God may himself be complete and may be perfectly equipped for every good work.

CHAPTER 4

2 TIMOTHY 4:1
1 I solemnly implore you, in the presence of God and of Christ Jesus who is about to judge the living and the dead, and by His Appearing and His
Kingship:

2 TIMOTHY 4:2
2 proclaim God's message, be zealous in season and out of season; convince, rebuke, encourage, with the utmost patience as a teacher.

2 TIMOTHY 4:3
3 For a time is coming when they will not tolerate wholesome instruction, but, wanting to have their ears tickled, they will find a multitude of
teachers to satisfy their own fancies;

2 TIMOTHY 4:4
4 and will turn away from listening to the truth and will turn aside to fables.

2 TIMOTHY 4:5
5 But as for you, you must exercise habitual self-control, and not live a self-indulgent life, but do the duty of an evangelist and fully discharge the
obligations of your office.

2 TIMOTHY 4:6
6Copyright (c) 2005-2009,
  I for my part           Infobase Mediawhich
                am like a drink-offering Corp. is already being poured out; and the time for my departure is now close at hand.        Page 470 / 632

2 TIMOTHY 4:7
obligations of your office.

2 TIMOTHY 4:6
6 I for my part am like a drink-offering which is already being poured out; and the time for my departure is now close at hand.

2 TIMOTHY 4:7
7 I have gone through the glorious contest; I have run the race; I have guarded the faith.

2 TIMOTHY 4:8
8 From this time onward there is reserved for me the crown of righteousness which the Lord, the righteous Judge, will award to me on that day, and
not only to me, but also to all who love the thought of His Appearing.

2 TIMOTHY 4:9
9 Make an effort to come to me speedily.

2 TIMOTHY 4:10
10 For Demas has deserted me - loving, as he does, the present age - and has gone to Thessalonica; Crescens has gone to Galatia, and Titus to
Dalmatia.

2 TIMOTHY 4:11
11 Luke is the only friend I now have with me. Call for Mark on your way and bring him with you, for he is a great help to me in my ministry.

2 TIMOTHY 4:12
12 Tychicus I have sent to Ephesus.

2 TIMOTHY 4:13
13 When you come, bring with you the cloak which I left behind at Troas at the house of Carpus, and the books, but especially the parchments.

2 TIMOTHY 4:14
14 Alexander the metal-worker showed bitter hostility towards me: the Lord will requite him according to his doings.

2 TIMOTHY 4:15
15 You also should beware of him; for he has violently opposed our preaching.

2 TIMOTHY 4:16
16 At my first defense I had no one at my side, but all deserted me. May it not be laid to their charge.

2 TIMOTHY 4:17
17 The Lord, however, stood by me and filled me with inward strength, that through me the Message might be fully proclaimed and that all the
Gentiles might hear it; and I was rescued from the lion's jaws.

2 TIMOTHY 4:18
18 The Lord will deliver me from every cruel attack and will keep me safe in preparation for His heavenly Kingdom. To Him be the glory until the
Ages of the Ages! Amen.

2 TIMOTHY 4:19
19 Greet Prisca and Aquila, and the household of Onesiphorus.

2 TIMOTHY 4:20
20 Erastus stayed in Corinth; Trophimus I left behind me at Miletus, ill.

2 TIMOTHY 4:21
21 Make an effort to come before winter. Eubulus greets you, and so do Pudens, Linus, Claudia, and all the brethren.

2 TIMOTHY 4:22
22 The Lord be with your spirit. Grace be with you all.


Weymouth TITUS
Paul's Letter
To
Titus

This Letter was probably written from Ephesus in 67 A.D. Titus, who was a Greek by birth, is mentioned in eleven other places in the Pauline Letters and always with
marked approval (2 Corinthians 2:13; 7:6,13,14; 8:6,16,23; 12:18; Galatians 2:1,3; 2 Timothy 4:10). He was often a trusted messenger to the Churches, his last errand
being to Dalmatia. Tradition confirms the inference commonly drawn from this Letter that he was long the Bishop of the Church in Crete, and regards Candia as having
been his birthplace.

CHAPTER 1

TITUS 1:1
1 Paul, a bondservant of God and an Apostle of Jesus Christ for building up the faith of God's own people and spreading a full knowledge of the
truths of religion,
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                  Page 471 / 632
TITUS 1:2
2 in hope of the Life of the Ages which God, who is never false to His word, promised before the commencement of the Ages.
TITUS 1:1
1 Paul, a bondservant of God and an Apostle of Jesus Christ for building up the faith of God's own people and spreading a full knowledge of the
truths of religion,

TITUS 1:2
2 in hope of the Life of the Ages which God, who is never false to His word, promised before the commencement of the Ages.

TITUS 1:3
3 And at the appointed time He clearly made known His Message in the preaching with which I was entrusted by the command of God our Savior:

TITUS 1:4
4 To Titus my own true child in our common faith. May grace and peace be granted to you from God the Father and Christ Jesus our Savior.

TITUS 1:5
5 I have left you behind in Crete in order that you may set right the things which still require attention, and appoint Elders in every town, as I
directed you to do;

TITUS 1:6
6 wherever there is a man of blameless life, true to his one wife, having children who are themselves believers and are free from every reproach of
profligacy or of stubborn self-will.

TITUS 1:7
7 For, as God's steward, a minister must be of blameless life, not over-fond of having his own way, not a man of a passionate temper nor a hard
drinker, not given to blows nor greedy of gain,

TITUS 1:8
8 but hospitable to strangers, a lover of goodness, sober-minded, upright, saintly, self-controlled;

TITUS 1:9
9 holding fast to the faithful Message which he has received, so that he may be well qualified both to encourage others with sound teaching and to
reply successfully to opponents.

TITUS 1:10
10 For there are many that spurn authority - idle, talkative and deceitful persons, who, for the most part, are adherents of the Circumcision.

TITUS 1:11
11 You must stop the mouths of such men, for they overthrow the faith of whole families, teaching what they ought not, just for the sake of making
money.

TITUS 1:12
12 One of their own number - a Prophet who is a countryman of theirs - has said, "Cretans are always liars, dangerous animals, idle gluttons."

TITUS 1:13
13 This testimony is true. Therefore sternly denounce them, that they may be robust in their faith,

TITUS 1:14
14 and not give attention to Jewish legends and the maxims of men who turn their backs on the truth.

TITUS 1:15
15 To the pure everything is pure; but to the polluted and unbelieving nothing is pure, but on the contrary their very minds and consciences are
polluted.

TITUS 1:16
16 They profess to know God; but in their actions they disown Him, and are detestable and disobedient men, and for any good work are utterly
useless.

CHAPTER 2

TITUS 2:1
1 But as for you, you must speak in a manner that befits wholesome teaching.

TITUS 2:2
2 Exhort aged men to be temperate, grave, sober-minded, robust in their faith, their love and their patience.

TITUS 2:3
3 In the same way exhort aged women to let their conduct be such as becomes consecrated persons. They must not be slanderers nor enslaved to
wine-drinking. They must be teachers of what is right.

TITUS 2:4
4 They should school the young women to be affectionate to their husbands and to their children, to be sober-minded, pure in their lives,

TITUS 2:5
5 industrious in their homes, kind, submissive to their husbands, so that the Christian teaching may not be exposed to reproach.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                         Page 472 / 632
TITUS 2:6
6 In the same way exhort the younger men to be discreet,
TITUS 2:5
5 industrious in their homes, kind, submissive to their husbands, so that the Christian teaching may not be exposed to reproach.

TITUS 2:6
6 In the same way exhort the younger men to be discreet,

TITUS 2:7
7 and above all make your own life a pattern of right conduct, having in your teaching no taint of insincerity, but a serious tone,

TITUS 2:8
8 and healthy language which no one can censure, so that our opponents may feel ashamed at having nothing evil to say against us.

TITUS 2:9
9 Exhort slaves to be always obedient to their owners, and to give them satisfaction in everything, not contradicting and not pilfering,

TITUS 2:10
10 but manifesting perfect fidelity and kind feeling, in order to bring honor to the teaching of our Savior, God, in all things.

TITUS 2:11
11 For the grace of God has displayed itself with healing power to all mankind,

TITUS 2:12
12 training us to renounce ungodliness and all the pleasures of this world, and to live sober, upright, and pious lives at the present time,

TITUS 2:13
13 in expectation of the fulfilment of our blessed hope - the Appearing in glory of our great God and Savior Jesus Christ;

TITUS 2:14
14 who gave Himself for us to purchase our freedom from all iniquity, and purify for Himself a people who should be specially His own, zealous for
doing good works.

TITUS 2:15
15 Thus speak, exhort, reprove, with all impressiveness. Let no one make light of your authority.

CHAPTER 3

TITUS 3:1
1 Remind people that they must submit to the rulers who are in authority over them; that they must obey the magistrates, be prepared for every
right action,

TITUS 3:2
2 not speak evil of any one, nor be contentious, but yield unselfishly to others and constantly manifest a forgiving spirit towards all men.

TITUS 3:3
3 For there was a time when we also were deficient in understanding, obstinate, deluded, the slaves of various cravings and pleasures, spending our
lives in malice and envy, hateful ourselves and hating one another.

TITUS 3:4
4 But when the goodness of God our Savior, and His love to man, dawned upon us, not in consequence of things which we,

TITUS 3:5
5 as righteous men, had done, but as the result of His own mercy He saved us by means of the bath of regeneration and the renewal of our natures
by the Holy Spirit,

TITUS 3:6
6 which He poured out on us richly through Jesus Christ our Savior;

TITUS 3:7
7 in order that having been declared righteous through His grace we might become heirs to the Life of the Ages in fulfilment of our hopes.

TITUS 3:8
8 This is a faithful saying, and on these various points I would have you insist strenuously, in order that those who have their faith fixed on God may
be careful to set an example of good actions. For these are not only good in themselves, but are also useful to mankind.

TITUS 3:9
9 But hold yourself aloof from foolish controversies and pedigrees and discussions and wrangling about the Law, for they are useless and vain.

TITUS 3:10
10 After a first and second admonition, have nothing further to do with any one who will not be taught;

TITUS 3:11
11 for, as you know, a man of that description has turned aside from the right path and is a sinner self-condemned.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                         Page 473 / 632
TITUS 3:12
12 After I have sent Artemas or Tychicus to you, lose no time in joining me at Nicopolis; for I have decided to pass the winter there.
TITUS 3:11
11 for, as you know, a man of that description has turned aside from the right path and is a sinner self-condemned.

TITUS 3:12
12 After I have sent Artemas or Tychicus to you, lose no time in joining me at Nicopolis; for I have decided to pass the winter there.

TITUS 3:13
13 Help Zenas the lawyer forward on his journey with special care, and Apollos, so that they may have all they require.

TITUS 3:14
14 And let our people too learn to set a good example in following honest occupations for the supply of their necessities, so that they may not live
useless lives.

TITUS 3:15
15 Every one here sends you greeting. Greet the believers who hold us dear. May grace be with you all.


Weymouth PHILEMON
Paul's Letter
To
Philemon

This Letter (63 A.D.) was written as the result of Paul's deep interest in Onesimus, a slave who had fled from Colossae to Rome to get free from Philemon his master
(Colossians 4:9).

"A Phrygian slave was one of the lowest known types to be found in the Roman world, displaying all the worst features of character which the servile condition
developed. Onesimus had proved no exception. He ran away from his master, and, as Paul thought probable (verses 18,19), not without helping himself to a share of
his master's possessions. By the help of what he had stolen, and by the cleverness which afterwards made him so helpful to Paul, he made his way to Rome, naturally
drawn to the great centre, and prompted both by a desire to hide himself and by a youthful yearning to see the utmost the world could show of glory and of vice.

"But whether feeling his loneliness, or wearied with a life of vice, or impoverished and reduced to want, or seized with a fear of detection, he made his way to Paul, or
unbosomed himself to some Asiatic he saw on the street. And as he stepped out of the coarse debauchery and profanity of the crowded resorts of the metropolis into
the room hallowed by the presence of Paul, he saw the foulness of the one life and the beauty of the other, and was persuaded to accept the gospel he had so often
heard in his master's house.

"How long he remained with Paul does not appear, but it was long enough to impress on the Apostle's mind that this slave was no common man. Paul had devoted and
active friends by him, but this slave, trained to watch his master's wants and to execute promptly all that was entrusted to him, became almost indispensable to the
Apostle. But to retain him, he feels, would be to steal him, or at any rate to deprive Philemon of the pleasure of voluntarily sending him to minister to him (verse 14). He
therefore sends him back with this Letter, so exquisitely worded that it cannot but have secured the forgiveness and cordial reception of Onesimus" (Marcus Dods,
D.D., New Testament Introduction).

CHAPTER 1

PHILEMON 1:1
1 Paul, a prisoner for Christ Jesus, and Timothy our brother: To Philemon our dearly-loved fellow laborer -

PHILEMON 1:2
2 and to our sister Apphia and our comrade Archippus - as well as to the Church in your house.

PHILEMON 1:3
3 May grace be granted to you all, and peace, from God our Father and the Lord Jesus Christ.

PHILEMON 1:4
4 I give continual thanks to my God while making mention of you, my brother, in my prayers,

PHILEMON 1:5
5 because I hear of your love and of the faith which you have towards the Lord Jesus and which you manifest towards all God's people;

PHILEMON 1:6
6 praying as I do, that their participation in your faith may result in others fully recognizing all the right affection that is in us toward Christ.

PHILEMON 1:7
7 For I have found great joy and comfort in your love, because the hearts of God's people have been, and are, refreshed through you, my brother.

PHILEMON 1:8
8 Therefore, though I might with Christ's authority speak very freely and order you to do what is fitting,

PHILEMON 1:9
9 it is for love's sake that - instead of that - although I am none other than Paul the aged, and am now also a prisoner for Christ Jesus,

PHILEMON 1:10
10 I entreat you on behalf of my own child whose father I have become while in my chains - I mean Onesimus.

 Copyright (c)1:11
PHILEMON       2005-2009, Infobase Media Corp.                                                                                                       Page 474 / 632
11 Formerly he was useless to you, but now - true to his name - he is of great use to you and to me.
PHILEMON 1:10
10 I entreat you on behalf of my own child whose father I have become while in my chains - I mean Onesimus.

PHILEMON 1:11
11 Formerly he was useless to you, but now - true to his name - he is of great use to you and to me.

PHILEMON 1:12
12 I am sending him back to you, though in so doing I send part of myself.

PHILEMON 1:13
13 It was my wish to keep him at my side for him to attend to my wants, as your representative, during my imprisonment for the Good News.

PHILEMON 1:14
14 Only I wished to do nothing without your consent, so that his kind action of yours might not be done under pressure, but might be a voluntary
one.

PHILEMON 1:15
15 For perhaps it was for this reason he was parted from you for a time, that you might receive him back wholly and for ever yours;

PHILEMON 1:16
16 no longer as a slave, but as something better than a slave - a brother peculiarly dear to me, and even dearer to you, both as a servant and as a
fellow Christian.

PHILEMON 1:17
17 If therefore you regard me as a comrade, receive him as if he were I myself.

PHILEMON 1:18
18 And if he was ever dishonest or is in your debt, debit me with the amount.

PHILEMON 1:19
19 I Paul write this with my own hand - I will pay you in full. (I say nothing of the fact that you owe me even your own self.)

PHILEMON 1:20
20 Yes, brother, do me this favor for the Lord's sake. Refresh my heart in Christ.

PHILEMON 1:21
21 I write to you in the full confidence that you will meet my wishes, for I know you will do even more than I say.

PHILEMON 1:22
22 And at the same time provide accommodation for me; for I hope that through your prayers I shall be permitted to come to you.

PHILEMON 1:23
23 Greetings to you, my brother, from Epaphras my fellow prisoner for the sake of Christ Jesus;

PHILEMON 1:24
24 and from Mark, Aristarchus, Demas, and Luke, my fellow workers.

PHILEMON 1:25
25 May the grace of our Lord Jesus Christ be with the spirit of every one of you.


Weymouth HEBREWS
The Letter
To The
Hebrews

As regards the date of this Letter, the only sure conclusion appears to be that it was before 70 A.D. The book itself claims to have been written at the end of the Jewish
Age (1:2; 9:26), whilst the earthly temple was still in existence (9:8), and it is inconceivable that such an overwhelming comment upon the writer's whole position as that
afforded by the destruction of Jerusalem would have been overlooked, had it been available. Hence 67-68 A.D. may with probability be alleged as the time of
composition. The only fact clear as to the author is that he was not the Apostle Paul. The early Fathers did not attribute the book to Paul, nor was it until the seventh
century that the tendency to do this, derived from Jerome, swelled into an ecclesiastical practice. From the book itself we see that the author must have been a Jew and
a Hellenist, familiar with Philo as well as with the Old Testament, a friend of Timothy and well-known to many of those whom he addressed, and not an Apostle but
decidedly acquainted with Apostolic thoughts; and that he not only wrote before the destruction of Jerusalem but apparently himself was never in Palestine. The name
of Barnabas, and also that of Priscilla, has been suggested, but in reality all these distinctive marks appear to be found only in Apollos. So that with Luther, and not a
few modern scholars, we must either attribute it to him or give up the quest.

There has never been any question as to the canonicity of this Letter, nor can there be any doubt as to its perennial value to the Church of Christ. Where it was written
cannot be decided. "The brethren from Italy" (13:24) proves nothing. Nor is it possible to decide to whom it was sent. "The Hebrews," to whom it was addressed, may
have been resident in Jerusalem, Alexandria, Ephesus, or Rome. The most remarkable feature of the Letter is manifestly its references to the old Covenant. Here there
is a mingling of reverence and iconoclasm. The unquestionably divine origin of the Jewish dispensation is made use of for laying emphasis upon the infinitely superior
glory of the Christian order. Thus an a fortiori argument pervades the whole - if the shadow was divine, how much more must the substance be! "The language of the
Epistle, both in vocabulary and style, is purer and more vigorous than that of any other book of the New Testament" (Westcott).

CHAPTER        1
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 475 / 632
HEBREWS 1:1
1 God, who in ancient days spoke to our forefathers in many distinct messages and by various methods through the Prophets,
glory of the Christian order. Thus an a fortiori argument pervades the whole - if the shadow was divine, how much more must the substance be! "The language of the
Epistle, both in vocabulary and style, is purer and more vigorous than that of any other book of the New Testament" (Westcott).

CHAPTER 1

HEBREWS 1:1
1 God, who in ancient days spoke to our forefathers in many distinct messages and by various methods through the Prophets,

HEBREWS 1:2
2 has at the end of these days spoken to us through a Son, who is the pre-destined Lord of the universe, and through whom He made the Ages.

HEBREWS 1:3
3 He brightly reflects God's glory and is the exact representation of His being, and upholds the universe by His all-powerful word. After securing
man's purification from sin He took His seat at the right hand of the Majesty on high,

HEBREWS 1:4
4 having become as far superior to the angels as the Name He possesses by inheritance is more excellent than theirs.

HEBREWS 1:5
5 For to which of the angels did God ever say, "My Son art Thou: I have this day become Thy Father;" and again, "I will be a Father to Him, and He
shall be My Son"?

HEBREWS 1:6
6 But speaking of the time when He once more brings His Firstborn into the world, He says, "And let all God's angels worship Him."

HEBREWS 1:7
7 Moreover of the angels He says, "He changes His angels into winds, and His ministering servants into a flame of fire."

HEBREWS 1:8
8 But of His Son, He says, "Thy throne, O God, is for ever and for ever, and the sceptre of Thy Kingdom is a sceptre of absolute justice.

HEBREWS 1:9
9 Thou hast loved righteousness and hated lawlessness; therefore God, Thy God, has anointed Thee with the oil of gladness beyond Thy companions."

HEBREWS 1:10
10 It is also of His Son that God says, "Thou, O Lord, in the beginning didst lay the foundations of the earth, and the heavens are the work of Thy
hands.

HEBREWS 1:11
11 The heavens will perish, but Thou remainest; and they will all grow old like a garment,

HEBREWS 1:12
12 and, as though they were a mantle Thou wilt roll them up; yes, like a garment, and they will undergo change. But Thou art the same, and Thy
years will never come to an end."

HEBREWS 1:13
13 To which of the angels has He ever said, "Sit at My right hand till I make Thy foes a footstool for Thy feet"?

HEBREWS 1:14
14 Are not all angels spirits that serve Him - whom He sends out to render service for the benefit of those who, before long, will inherit salvation?

CHAPTER 2

HEBREWS 2:1
1 For this reason we ought to pay the more earnest heed to the things which we have heard, for fear we should drift away from them.

HEBREWS 2:2
2 For if the message delivered through angels proved to be true, and every transgression and act of disobedience met with just retribution,

HEBREWS 2:3
3 how shall we escape if we are indifferent to a salvation as great as that now offered to us? This, after having first of all been announced by the Lord
Himself, had its truth made sure to us by those who heard Him,

HEBREWS 2:4
4 while God corroborated their testimony by signs and marvels and various miracles, and by gifts of the Holy Spirit distributed in accordance with
His own will.

HEBREWS 2:5
5 It is not to angels that God has assigned the sovereignty of that coming world, of which we speak.

HEBREWS 2:6
6 But, as we know, a writer has solemnly said, "How poor a creature is man, and yet Thou dost remember him, and a son of man, and yet Thou dost
come to him!

 Copyright (c)2:7
HEBREWS        2005-2009, Infobase Media Corp.                                                                                   Page 476 / 632
7 Thou hast made him only a little inferior to the angels; with glory and honor Thou hast crowned him, and hast set him to govern the works of Thy
hands.
HEBREWS 2:6
6 But, as we know, a writer has solemnly said, "How poor a creature is man, and yet Thou dost remember him, and a son of man, and yet Thou dost
come to him!

HEBREWS 2:7
7 Thou hast made him only a little inferior to the angels; with glory and honor Thou hast crowned him, and hast set him to govern the works of Thy
hands.

HEBREWS 2:8
8 Thou hast put everything in subjection under his feet." For this subjecting of the universe to man implies the leaving nothing not subject to him. But
we do not as yet see the universe subject to him.

HEBREWS 2:9
9 But Jesus - who was made a little inferior to the angels in order that through God's grace He might taste death for every human being - we already
see wearing a crown of glory and honor because of His having suffered death.

HEBREWS 2:10
10 For it was fitting that He for whom, and through whom, all things exist, after He had brought many sons to glory, should perfect by suffering the
Prince Leader who had saved them.

HEBREWS 2:11
11 For both He who sanctifies and those whom He is sanctifying have all one Father; and for this reason He is not ashamed to speak of them as His
brothers;

HEBREWS 2:12
12 as when He says: "I will proclaim Thy name to My brothers: in the midst of the congregation I will hymn Thy praises;"

HEBREWS 2:13
13 and again, "As for Me, I will be one whose trust reposes in God;" and again, "Here am I, and here are the children God has given Me."

HEBREWS 2:14
14 Since then the children referred to are all alike sharers in perishable human nature, He Himself also, in the same way, took on Him a share of it, in
order that through death He might render powerless him who had authority over death, that is, the Devil,

HEBREWS 2:15
15 and might set at liberty all those who through fear of death had been subject to lifelong slavery.

HEBREWS 2:16
16 For assuredly it is not to angels that He is continually reaching a helping hand, but it is to the descendants of Abraham.

HEBREWS 2:17
17 And for this purpose it was necessary that in all respects He should be made to resemble His brothers, so that He might become a compassionate
and faithful High Priest in things relating to God, in order to atone for the sins of the people.

HEBREWS 2:18
18 For inasmuch as He has Himself felt the pain of temptation and trial, He is also able instantly to help those who are tempted and tried.

CHAPTER 3

HEBREWS 3:1
1 Therefore, holy brethren, sharers with others in a heavenly invitation, fix your thoughts on Jesus, the Apostle and High Priest whose followers we
profess to be.

HEBREWS 3:2
2 How faithful He was to Him who appointed Him, just as Moses also was faithful in all God's house!

HEBREWS 3:3
3 For Jesus has been counted worthy of greater glory than Moses, in so far as he who has built a house has higher honor than the house itself.

HEBREWS 3:4
4 For every house has had a builder, and the builder of all things is God.

HEBREWS 3:5
5 Moreover, Moses was faithful in all God's house as a servant in delivering the message given him to speak;

HEBREWS 3:6
6 but Christ was faithful as a Son having authority over God's house, and we are that house, if we hold firm to the End the boldness and the hope
which we boast of as ours.

HEBREWS 3:7
7 For this reason - as the Holy Spirit warns us, "To-day, if you hear His voice,

HEBREWS 3:8
8 do not harden your hearts as your forefathers did in the time of the provocation on the day of the temptation in the Desert,
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                       Page 477 / 632
HEBREWS 3:9
9 where your forefathers so sorely tried My patience and saw all that I did during forty years.
HEBREWS 3:8
8 do not harden your hearts as your forefathers did in the time of the provocation on the day of the temptation in the Desert,

HEBREWS 3:9
9 where your forefathers so sorely tried My patience and saw all that I did during forty years.

HEBREWS 3:10
10 Therefore I was greatly grieved with that generation, and I said, 'They are ever going astray in heart, and have not learnt to know My paths.'

HEBREWS 3:11
11 As I swore in My anger, they shall not be admitted to My rest" -

HEBREWS 3:12
12 see to it, brethren, that there is never in any one of you - as perhaps there may be - a sinful and unbelieving heart, manifesting itself in revolt from
the ever-living God.

HEBREWS 3:13
13 On the contrary encourage one another, day after day, so long as To-day lasts, so that not one of you may be hardened through the deceitful
character of sin.

HEBREWS 3:14
14 For we have, all alike, become sharers with Christ, if we really hold our first confidence firm to the End;

HEBREWS 3:15
15 seeing that the warning still comes to us, "To-day, if you hear His voice, do not harden your hearts as your forefathers did in the time of the
provocation."

HEBREWS 3:16
16 For who were they that heard, and yet provoked God? Was it not the whole of the people who had come out of Egypt under the leadership of
Moses?

HEBREWS 3:17
17 And with whom was God so greatly grieved for forty years? Was it not with those who had sinned, and whose dead bodies fell in the Desert?

HEBREWS 3:18
18 And to whom did He swear that they should not be admitted to His rest, if it was not to those who were disobedient?

HEBREWS 3:19
19 And so we see that it was owing to lack of faith that they could not be admitted.

CHAPTER 4

HEBREWS 4:1
1 Therefore let us be on our guard lest perhaps, while He still leaves us a promise of being admitted to His rest, some one of you should be found to
have fallen short of it.

HEBREWS 4:2
2 For Good News has been brought to us as truly as to them; but the message they heard failed to benefit them, because they were not one in faith
with those who gave heed to it.

HEBREWS 4:3
3 We who have believed are soon to be admitted to the true rest; as He has said, "As I swore in My anger, they shall not be admitted to My rest,"
although God's works had been going on ever since the creation of the world.

HEBREWS 4:4
4 For, as we know, when speaking of the seventh day He has used the words, "And God rested on the seventh day from all His works;"

HEBREWS 4:5
5 and He has also declared, "They shall not be admitted to My rest."

HEBREWS 4:6
6 Since, then, it is still true that some will be admitted to that rest, and that because of disobedience those who formerly had Good News proclaimed
to them were not admitted,

HEBREWS 4:7
7 He again definitely mentions a certain day, "To-day," saying long afterwards, by David's lips, in the words already quoted, "To-day, if you hear His
voice, do not harden your hearts."

HEBREWS 4:8
8 For if Joshua had given them the true rest, we should not afterwards hear God speaking of another still future day.

HEBREWS
 Copyright (c)4:9
               2005-2009, Infobase Media Corp.
9 It follows that there still remains a sabbath rest for the people of God.                                                            Page 478 / 632

HEBREWS 4:10
HEBREWS 4:8
8 For if Joshua had given them the true rest, we should not afterwards hear God speaking of another still future day.

HEBREWS 4:9
9 It follows that there still remains a sabbath rest for the people of God.

HEBREWS 4:10
10 For He who has been admitted to His rest, has rested from His works as God did from His.

HEBREWS 4:11
11 Let it then be our earnest endeavour to be admitted to that rest, so that no one may perish through following the same example of unbelief.

HEBREWS 4:12
12 For God's Message is full of life and power, and is keener than the sharpest two-edged sword. It pierces even to the severance of soul from spirit,
and penetrates between the joints and the marrow, and it can discern the secret thoughts and purposes of the heart.

HEBREWS 4:13
13 And no created thing is able to escape its scrutiny; but everything lies bare and completely exposed before the eyes of Him with whom we have to
do.

HEBREWS 4:14
14 Inasmuch, then, as we have in Jesus, the Son of God, a great High Priest who has passed into Heaven itself, let us hold firmly to our profession of
faith.

HEBREWS 4:15
15 For we have not a High Priest who is unable to feel for us in our weaknesses, but one who was tempted in every respect just as we are tempted,
and yet did not sin.

HEBREWS 4:16
16 Therefore let us come boldly to the throne of grace, that we may receive mercy and find grace to help us in our times of need.

CHAPTER 5

HEBREWS 5:1
1 For every High Priest is chosen from among men, and is appointed to act on behalf of men in matters relating to God, in order to offer both gifts
and sin-offerings,

HEBREWS 5:2
2 and must be one who is able to bear patiently with the ignorant and erring, because he himself also is beset with infirmity.

HEBREWS 5:3
3 And for this reason he is required to offer sin-offerings not only for the people but also for himself.

HEBREWS 5:4
4 And no one takes this honorable office upon himself, but only accepts it when called to it by God, as Aaron was.

HEBREWS 5:5
5 So Christ also did not claim for Himself the honor of being made High Priest, but was appointed to it by Him who said to Him, "My Son art Thou:
I have to-day become Thy Father;"

HEBREWS 5:6
6 as also in another passage He says, "Thou art a priest for ever, belonging to the order of Melchizedek."

HEBREWS 5:7
7 For Jesus during his earthly life offered up prayers and entreaties, crying aloud and weeping as He pleaded with Him who was able to bring Him
in safety out of death, and He was delivered from the terror from which He shrank.

HEBREWS 5:8
8 Although He was God's Son, yet He learned obedience from the sufferings which He endured;

HEBREWS 5:9
9 and so, having been made perfect, He became to all who obey Him the source and giver of eternal salvation.

HEBREWS 5:10
10 For God Himself addresses Him as a High Priest for ever, belonging to the order of Melchizedek.

HEBREWS 5:11
11 Concerning Him we have much to say, and much that it would be difficult to make clear to you, since you have become so dull of apprehension.

HEBREWS 5:12
12 For although, considering the long time you have been believers, you ought now to be teachers of others, you really need some one to teach you
over again the very rudiments of the truths of God, and you have come to require milk instead of solid food.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                        Page 479 / 632
HEBREWS 5:13
13 By people who live on milk I mean those who are imperfectly acquainted with the teaching concerning righteousness.
HEBREWS 5:12
12 For although, considering the long time you have been believers, you ought now to be teachers of others, you really need some one to teach you
over again the very rudiments of the truths of God, and you have come to require milk instead of solid food.

HEBREWS 5:13
13 By people who live on milk I mean those who are imperfectly acquainted with the teaching concerning righteousness.

HEBREWS 5:14
14 Such persons are mere babes. But solid food is for adults - that is, for those who through constant practice have their spiritual faculties carefully
trained to distinguish good from evil.

CHAPTER 6

HEBREWS 6:1
1 Therefore leaving elementary instruction about the Christ, let us advance to mature manhood and not be continually re-laying a foundation of
repentance from lifeless works and of faith in God,

HEBREWS 6:2
2 or of teaching about ceremonial washings, the laying on of hands, the resurrection of the dead, and the last judgment.

HEBREWS 6:3
3 And advance we will, if God permits us to do so.

HEBREWS 6:4
4 For it is impossible, in the case of those who have once for all been enlightened, and have tasted the sweetness of the heavenly gift, and have been
made partakers of the Holy Spirit,

HEBREWS 6:5
5 and have realized how good the word of God is and how mighty are the powers of the coming Age, and then fell away -

HEBREWS 6:6
6 it is impossible, I say, to keep bringing them back to a new repentance, for, to their own undoing, they are repeatedly crucifying the Son of God
afresh and exposing Him to open shame.

HEBREWS 6:7
7 For land which has drunk in the rain that often falls upon it, and brings forth vegetation useful to those for whose sakes, indeed, it is tilled, has a
share in God's blessing.

HEBREWS 6:8
8 But if it only yields a mass of thorns and briers, it is considered worthless, and is in danger of being cursed, and in the end will be destroyed by fire.

HEBREWS 6:9
9 But we, even while we speak in this tone, have a happier conviction concerning you, my dearly-loved friends - a conviction of things which point
towards salvation.

HEBREWS 6:10
10 For God is not unjust so that He is unmindful of your labor and of the love which you have manifested towards Himself in having rendered
services to His people and in still rendering them.

HEBREWS 6:11
11 But we long for each of you to continue to manifest the same earnestness, with a view to your enjoying fulness of hope to the very End;

HEBREWS 6:12
12 so that you may not become half-hearted, but be imitators of those who through faith and patient endurance are now heirs to the promises.

HEBREWS 6:13
13 For when God gave the promise to Abraham, since He had no one greater to swear by, He swore by Himself,

HEBREWS 6:14
14 saying, "Assuredly I will bless you and bless you, I will increase you and increase you."

HEBREWS 6:15
15 And so, as the result of patient waiting, our forefather obtained what God had promised.

HEBREWS 6:16
16 For men swear by what is greater than themselves; and with them an oath in confirmation of a statement always puts an end to a dispute.

HEBREWS 6:17
17 In the same way, since it was God's desire to display more convincingly to the heirs of the promise how unchangeable His purpose was,

HEBREWS 6:18
18 He added an oath, in order that, through two unchangeable things, in which it is impossible for Him to prove false, we may possess mighty
encouragement - we who, for safety, have hastened to lay hold of the hope set before us.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                           Page 480 / 632
HEBREWS 6:19
19 That hope we have as an anchor of the soul - an anchor that can neither break nor drag. It passes in behind the veil,
HEBREWS 6:18
18 He added an oath, in order that, through two unchangeable things, in which it is impossible for Him to prove false, we may possess mighty
encouragement - we who, for safety, have hastened to lay hold of the hope set before us.

HEBREWS 6:19
19 That hope we have as an anchor of the soul - an anchor that can neither break nor drag. It passes in behind the veil,

HEBREWS 6:20
20 where Jesus has entered as a forerunner on our behalf, having become, like Melchizedek, a High Priest for ever.

CHAPTER 7

HEBREWS 7:1
1 For this man, Melchizedek, King of Salem and priest of the Most High God - he who when Abraham was returning after defeating the kings met
him and pronounced a blessing on him -

HEBREWS 7:2
2 to whom also Abraham presented a tenth part of all - being first, as his name signifies, King of righteousness, and secondly King of Salem, that is,
King of peace:

HEBREWS 7:3
3 with no father or mother, and no record of ancestry: having neither beginning of days nor end of life, but made a type of the Son of God - this man
Melchizedek remains a priest for ever.

HEBREWS 7:4
4 Now think how great this priest-king must have been to whom Abraham the patriarch gave a tenth part of the best of the spoil.

HEBREWS 7:5
5 And those of the descendants of Levi who receive the priesthood are authorized by the Law to take tithes from the people, that is, from their
brethren, though these have sprung from Abraham.

HEBREWS 7:6
6 But, in this instance, one who does not trace his origin from them takes tithes from Abraham, and pronounces a blessing on him to whom the
promises belong.

HEBREWS 7:7
7 And beyond all dispute it is always the inferior who is blessed by the superior.

HEBREWS 7:8
8 Moreover here frail mortal men receive tithes: there one receives them about whom there is evidence that he is alive.

HEBREWS 7:9
9 And Levi too - if I may so speak - pays tithes through Abraham:

HEBREWS 7:10
10 for Levi was yet in the loins of his forefather when Melchizedek met Abraham.

HEBREWS 7:11
11 Now if the crowning blessing was attainable by means of the Levitical priesthood - for as resting on this foundation the people received the Law,
to which they are still subject - what further need was there for a Priest of a different kind to be raised up belonging to the order of Melchizedek
instead of being said to belong to the order of Aaron?

HEBREWS 7:12
12 For when the priesthood changes, a change of Law also of necessity takes place.

HEBREWS 7:13
13 He, however, to whom that prophecy refers is associated with a different tribe, not one member of which has anything to do with the altar.

HEBREWS 7:14
14 For it is undeniable that our Lord sprang from Judah, a tribe of which Moses said nothing in connection with priests.

HEBREWS 7:15
15 And this is still more abundantly clear when we read that it is as belonging to the order of Melchizedek that a priest of a different kind is to arise,

HEBREWS 7:16
16 and hold His office not in obedience to any temporary Law, but by virtue of an indestructible Life.

HEBREWS 7:17
17 For the words are in evidence, "Thou art a priest for ever, belonging to the order of Melchizedek."

HEBREWS 7:18
18 On the one hand we have here the abrogation of an earlier code because it was weak and ineffective -

HEBREWS 7:19
 Copyright
19         (c) 2005-2009,
   for the Law  brought noInfobase
                            perfect Media Corp.
                                    blessing                                                                                      Pagewe
                                             - but on the other hand we have the bringing in of a new and better hope by means of which 481 / 632
                                                                                                                                          draw
near to God.
18 On the one hand we have here the abrogation of an earlier code because it was weak and ineffective -

HEBREWS 7:19
19 for the Law brought no perfect blessing - but on the other hand we have the bringing in of a new and better hope by means of which we draw
near to God.

HEBREWS 7:20
20 And since it was not without an oath being taken -

HEBREWS 7:21
21 for these men hold office without any oath having been taken, but He holds it attested by an oath from Him who said to Him, "The Lord has
sworn and will not recall His words, Thou art a Priest for ever" -

HEBREWS 7:22
22 so much the more also is the Covenant of which Jesus has become the guarantor, a better covenant.

HEBREWS 7:23
23 And they have been appointed priests many in number, because death prevents their continuance in office:

HEBREWS 7:24
24 but He, because He continues for ever, has a priesthood which does not pass to any successor.

HEBREWS 7:25
25 Hence too He is able to save to the uttermost those who come to God through Him, seeing that He ever lives to plead for them.

HEBREWS 7:26
26 Moreover we needed just such a High Priest as this - holy, guileless, undefiled, far removed from sinful men and exalted above the heavens;

HEBREWS 7:27
27 who, unlike other High Priests, is not under the necessity of offering up sacrifices day after day, first for His own sins, and afterwards for those of
the people; for this latter thing He did once for all when He offered up Himself.

HEBREWS 7:28
28 For the Law constitutes men High Priests - men with all their infirmity - but the utterance of the oath, which came later than the Law, constitutes
High Priest a Son who has been made for ever perfect.

CHAPTER 8

HEBREWS 8:1
1 Now in connexion with what we have been saying the chief point is that we have a High Priest who has taken His seat at the right hand of the
throne of God's Majesty in the heavens,

HEBREWS 8:2
2 and ministers in the Holy place and in the true tabernacle which not man, but the Lord pitched.

HEBREWS 8:3
3 Every High Priest, however, is appointed to offer both bloodless gifts and sacrifices. Therefore this High Priest also must have some offering to
present.

HEBREWS 8:4
4 If then He were still on earth, He would not be a priest at all, since here there are already those who present the offerings in obedience to the Law,

HEBREWS 8:5
5 and serve a copy and type of the heavenly things, just as Moses was divinely instructed when about to build the tabernacle. For God said, "See that
you make everything in imitation of the pattern shown you on the mountain."

HEBREWS 8:6
6 But, as a matter of fact, the ministry which Christ has obtained is all the nobler a ministry, in that He is at the same time the negotiator of a
sublimer covenant, based upon sublimer promises.

HEBREWS 8:7
7 For if that first Covenant had been free from imperfection, there would have been no attempt to introduce another.

HEBREWS 8:8
8 For, being dissatisfied with His people, God says, "'There are days coming,' says the Lord, 'When I will establish with the house of Israel and with
the house of Judah a new Covenant -

HEBREWS 8:9
9 a Covenant unlike the one which I made with their forefathers on the day when I took them by the hand to lead them out from the land of Egypt;
for they would not remain faithful to that.' 'So I turned from them,' says the Lord.

HEBREWS 8:10
10 'But this is the Covenant that I will covenant with the house of Israel after those days,' says the Lord: I will put My laws into their minds and will
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                           Page 482 / 632
write them upon their hearts. And I will indeed be their God and they shall be My People.

HEBREWS 8:11
HEBREWS 8:10
10 'But this is the Covenant that I will covenant with the house of Israel after those days,' says the Lord: I will put My laws into their minds and will
write them upon their hearts. And I will indeed be their God and they shall be My People.

HEBREWS 8:11
11 And there shall be no need for them to teach each one his fellow citizen and each one his brother, saying, Know the Lord. For all will know Me
from the least of them to the greatest;

HEBREWS 8:12
12 Because I will be merciful to their wrongdoings, and their sins I will remember no longer.'"

HEBREWS 8:13
13 By using the words, "a new Covenant," He has made the first one obsolete; but whatever is decaying and showing signs of old age is not far from
disappearing altogether.

CHAPTER 9

HEBREWS 9:1
1 Now even the first Covenant had regulations for divine worship, and had also its sanctuary - a sanctuary belonging to this world.

HEBREWS 9:2
2 For a sacred tent was constructed - the outer one, in which were the lamp and the table and the presented loaves; and this is called the Holy place.

HEBREWS 9:3
3 And behind the second veil was a sacred tent called the Holy of holies.

HEBREWS 9:4
4 This had a censer of gold, and the ark of the Covenant lined with gold and completely covered with gold, and in it were a gold vase which held the
manna, and Aaron's rod which budded and the tables of the Covenant.

HEBREWS 9:5
5 And above the ark were the Cherubim denoting God's glorious presence and overshadowing the Mercy-seat. But I cannot now speak about all
these in detail.

HEBREWS 9:6
6 These arrangements having long been completed, the priests, when conducting the divine services, continually enter the outer tent.

HEBREWS 9:7
7 But into the second, the High Priest goes only on one day of the year, and goes alone, taking with him blood, which he offers on his own behalf and
on account of the sins which the people have ignorantly committed.

HEBREWS 9:8
8 And the lesson which the Holy Spirit teaches is this - that the way into the true Holy place is not yet open so long as the outer tent still remains in
existence.

HEBREWS 9:9
9 And this is a figure - for the time now present - answering to which both gifts and sacrifices are offered, unable though they are to give complete
freedom from sin to him who ministers.

HEBREWS 9:10
10 For their efficacy depends only on meats and drinks and various washings, ceremonies pertaining to the body and imposed until a time of
reformation.

HEBREWS 9:11
11 But Christ appeared as a High Priest of the blessings that are soon to come by means of the greater and more perfect Tent of worship, a tent which
has not been built with hands - that is to say does not belong to this material creation -

HEBREWS 9:12
12 and once for all entered the Holy place, taking with Him not the blood of goats and calves, but His own blood, and thus procuring eternal
redemption for us.

HEBREWS 9:13
13 For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have contracted defilement make them holy so as to bring about
ceremonial purity,

HEBREWS 9:14
14 how much more certainly shall the blood of Christ, who strengthened by the eternal Spirit offered Himself to God, free from blemish, purify your
consciences from lifeless works for you to serve the ever-living God?

HEBREWS 9:15
15 And because of this He is the negotiator of a new Covenant, in order that, since a life has been given in atonement for the offenses committed
under the first
 Copyright      Covenant,Infobase
           (c) 2005-2009, those who haveCorp.
                                  Media   been called may receive the eternal inheritance which has been promised to them.           Page 483 / 632

HEBREWS 9:16
HEBREWS 9:15
15 And because of this He is the negotiator of a new Covenant, in order that, since a life has been given in atonement for the offenses committed
under the first Covenant, those who have been called may receive the eternal inheritance which has been promised to them.

HEBREWS 9:16
16 For where there is a legal 'will,' there must also be a death brought forward in evidence - the death of him who made it.

HEBREWS 9:17
17 And a will is only of force in the case of a deceased person, being never of any avail so long as he who made it lives.

HEBREWS 9:18
18 Accordingly we find that the first Covenant was not inaugurated without blood.

HEBREWS 9:19
19 For when Moses had proclaimed to all the people every commandment contained in the Law, he took the blood of the calves and of the goats and
with them water, scarlet wool and hyssop, and sprinkled both the book itself and all the people,

HEBREWS 9:20
20 saying, "This is the blood which confirms the Covenant that God has made binding upon you."

HEBREWS 9:21
21 And in the same way he also sprinkled blood upon the Tent of worship and upon all the vessels used in the ministry.

HEBREWS 9:22
22 Indeed we may almost say that in obedience to the Law everything is sprinkled with blood, and that apart from the outpouring of blood there is
no remission of sins.

HEBREWS 9:23
23 It was needful therefore that the copies of the things in Heaven should be cleansed in this way, but that the heavenly things themselves should be
cleansed with more costly sacrifices.

HEBREWS 9:24
24 For not into a Holy place built by men's hands - a mere copy of the reality - did Christ enter, but He entered Heaven itself, now to appear in the
presence of God on our behalf.

HEBREWS 9:25
25 Nor did He enter for the purpose of many times offering Himself in sacrifice, just as the High Priest enters the Holy place, year after year, taking
with him blood not his own.

HEBREWS 9:26
26 In that case Christ would have needed to suffer many times, from the creation of the world onwards; but as a matter of fact He has appeared once
for all, at the Close of the Ages, in order to do away with sin by the sacrifice of Himself.

HEBREWS 9:27
27 And since it is reserved for all mankind once to die, and afterwards to be judged;

HEBREWS 9:28
28 so the Christ also, having been once offered in sacrifice in order that He might bear the sins of many, will appear a second time, separated from
sin, to those who are eagerly expecting Him, to make their salvation complete.

CHAPTER 10

HEBREWS 10:1
1 For, since the Law exhibits only an outline of the blessings to come and not a perfect representation of the things themselves, the priests can never,
by repeating the same sacrifices which they continually offer year after year, give complete freedom from sin to those who draw near.

HEBREWS 10:2
2 For then would not the sacrifices have ceased to be offered, because the consciences of the worshippers - who in that case would now have been
cleansed once for all - would no longer be burdened with sins?

HEBREWS 10:3
3 But in those sacrifices sins are recalled to memory year after year.

HEBREWS 10:4
4 For it is impossible for the blood of bulls and goats to take away sins.

HEBREWS 10:5
5 That is why, when He comes into the world, He says, "Sacrifice and offering Thou has not desired, but a body Thou hast prepared for Me.

HEBREWS 10:6
6 In whole burnt-offerings and in sin-offerings Thou hast taken no pleasure.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                        Page 484 / 632
HEBREWS 10:7
7 Then I said, 'I have come - in the roll of the book it is written concerning Me - to do Thy will, O God.'"
HEBREWS 10:6
6 In whole burnt-offerings and in sin-offerings Thou hast taken no pleasure.

HEBREWS 10:7
7 Then I said, 'I have come - in the roll of the book it is written concerning Me - to do Thy will, O God.'"

HEBREWS 10:8
8 After saying the words I have just quoted, "Sacrifices and offerings or whole burnt-offerings and sin-offerings Thou hast not desired or taken
pleasure in" - all such being offered in obedience to the Law -

HEBREWS 10:9
9 He then adds, "I have come to do Thy will." He does away with the first in order to establish the second.

HEBREWS 10:10
10 It is through that divine will that we have been set free from sin, through the offering of Jesus Christ as our sacrifice once for all.

HEBREWS 10:11
11 And while every priest stands ministering, day after day, and constantly offering the same sacrifices - though such can never rid us of our sins -

HEBREWS 10:12
12 this Priest, on the contrary, after offering for sins a single sacrifice of perpetual efficacy, took His seat at God's right hand,

HEBREWS 10:13
13 waiting from that time onward until His enemies be put as a footstool under His feet.

HEBREWS 10:14
14 For by a single offering He has for ever completed the blessing for those whom He is setting free from sin.

HEBREWS 10:15
15 And the Holy Spirit also gives us His testimony; for when He had said,

HEBREWS 10:16
16 "'This is the Covenant that I will make with them after those days,' says the Lord: 'I will put My laws upon their hearts and will write them on their
minds;'"

HEBREWS 10:17
17 He adds, "And their sins and offenses I will remember no longer."

HEBREWS 10:18
18 But where these have been forgiven no further offering for sin is required.

HEBREWS 10:19
19 Since then, brethren, we have free access to the Holy place through the blood of Jesus,

HEBREWS 10:20
20 by the new and ever-living way which He opened up for us through the rending of the veil - that is to say, of His earthly nature -

HEBREWS 10:21
21 and since we have a great Priest who has authority over the house of God,

HEBREWS 10:22
22 let us draw near with sincerity and unfaltering faith, having had our hearts sprinkled, once for all, from consciences oppressed with sin, and our
bodies bathed in pure water.

HEBREWS 10:23
23 Let us hold firmly to an unflinching avowal of our hope, for He is faithful who gave us the promises.

HEBREWS 10:24
24 And let us bestow thought on one another with a view to arousing one another to brotherly love and right conduct;

HEBREWS 10:25
25 not neglecting - as some habitually do - to meet together, but encouraging one another, and doing this all the more since you can see the day of
Christ approaching.

HEBREWS 10:26
26 For if we wilfully persist in sin after having received the full knowledge of the truth, there no longer remains in reserve any other sacrifice for sins.

HEBREWS 10:27
27 There remains nothing but a certain awful expectation of judgment, and the fury of a fire which before long will devour the enemies of the truth.

HEBREWS 10:28
28 Any one who bids defiance to the Law of Moses is put to death without mercy on the testimony of two or three witnesses.

 Copyright (c)10:29
HEBREWS        2005-2009, Infobase Media Corp.                                                                               Page 485 / 632
29 How much severer punishment, think you, will he be held to deserve who has trampled under foot the Son of God, has not regarded as holy that
Covenant-blood with which he was set free from sin, and has insulted the Spirit from whom comes grace?
HEBREWS 10:28
28 Any one who bids defiance to the Law of Moses is put to death without mercy on the testimony of two or three witnesses.

HEBREWS 10:29
29 How much severer punishment, think you, will he be held to deserve who has trampled under foot the Son of God, has not regarded as holy that
Covenant-blood with which he was set free from sin, and has insulted the Spirit from whom comes grace?

HEBREWS 10:30
30 For we know who it is that has said, "Vengeance belongs to Me: I will pay back;" and again, "The Lord will be His people's judge."

HEBREWS 10:31
31 It is an awful thing to fall into the hands of the ever-living God.

HEBREWS 10:32
32 But continually recall to mind the days now past, when on being first enlightened you went through a great conflict and many sufferings.

HEBREWS 10:33
33 This was partly through allowing yourselves to be made a public spectacle amid reproaches and persecutions, and partly through coming forward
to share the sufferings of those who were thus treated.

HEBREWS 10:34
34 For you not only showed sympathy with those who were imprisoned, but you even submitted with joy when your property was taken from you,
being well aware that you have in your own selves a more valuable possession and one which will remain.

HEBREWS 10:35
35 Therefore do not cast from you your confident hope, for it will receive a vast reward.

HEBREWS 10:36
36 For you stand in need of patient endurance, so that, as the result of having done the will of God, you may receive the promised blessing.

HEBREWS 10:37
37 For there is still but a short time and then "The coming One will come and will not delay.

HEBREWS 10:38
38 But it is by faith that My righteous servant shall live; and if he shrinks back, My soul takes no pleasure in him."

HEBREWS 10:39
39 But we are not people who shrink back and perish, but are among those who believe and gain possession of their souls.

CHAPTER 11

HEBREWS 11:1
1 Now faith is a well-grounded assurance of that for which we hope, and a conviction of the reality of things which we do not see.

HEBREWS 11:2
2 For by it the saints of old won God's approval.

HEBREWS 11:3
3 Through faith we understand that the worlds came into being, and still exist, at the command of God, so that what is seen does not owe its existence
to that which is visible.

HEBREWS 11:4
4 Through faith Abel offered to God a more acceptable sacrifice than Cain did, and through this faith he obtained testimony that he was righteous,
God giving the testimony by accepting his gifts; and through it, though he is dead, he still speaks.

HEBREWS 11:5
5 Through faith Enoch was taken from the earth so that he did not see death, and he could not be found, because God had taken him; for before he
was taken we have evidence that he truly pleased God.

HEBREWS 11:6
6 But where there is no faith it is impossible truly to please Him; for the man who draws near to God must believe that there is a God and that He
proves Himself a rewarder of those who earnestly try to find Him.

HEBREWS 11:7
7 Through faith Noah, being divinely taught about things as yet unseen, reverently gave heed and built an ark for the safety of his family, and by
this act he condemned the world, and became an heir of the righteousness which depends on faith.

HEBREWS 11:8
8 Through faith Abraham, upon being called to leave home and go into a land which he was soon to receive for an inheritance, obeyed; and he went
out, not knowing where he was going to.

HEBREWS 11:9
9 Through faith he came and made his home for a time in a land which had been promised to him, as if in a foreign country, living in tents together
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                  Page 486 / 632
with Isaac and Jacob, sharers with him in the same promise;

HEBREWS 11:10
HEBREWS 11:9
9 Through faith he came and made his home for a time in a land which had been promised to him, as if in a foreign country, living in tents together
with Isaac and Jacob, sharers with him in the same promise;

HEBREWS 11:10
10 for he continually looked forward to the city which has the foundations, whose architect and builder is God.

HEBREWS 11:11
11 Through faith even Sarah herself received strength to become a mother - although she was past the time of life for this - because she judged Him
faithful who had given the promise.

HEBREWS 11:12
12 And thus there sprang from one man, and him practically dead, a nation like the stars of the sky in number, and like the sands on the sea shore
which cannot be counted.

HEBREWS 11:13
13 All these died in the possession of faith. They had not received the promised blessings, but had seen them from a distance and had greeted them,
and had acknowledged themselves to be foreigners and strangers here on earth;

HEBREWS 11:14
14 for men who acknowledge this make it manifest that they are seeking elsewhere a country of their own.

HEBREWS 11:15
15 And if they had cherished the remembrance of the country they had left, they would have found an opportunity to return;

HEBREWS 11:16
16 but, as it is, we see them eager for a better land, that is to say, a heavenly one. For this reason God is not ashamed to be called their God, for He
has now prepared a city for them.

HEBREWS 11:17
17 Through faith Abraham, as soon as God put him to the test, offered up Isaac. Yes, he who had joyfully welcomed the promises was on the point of
sacrificing his only son

HEBREWS 11:18
18 with regard to whom he had been told, "It is through Isaac that your posterity shall be traced."

HEBREWS 11:19
19 For he reckoned that God is even able to raise a man up from among the dead, and, figuratively speaking, it was from among the dead that he
received Isaac again.

HEBREWS 11:20
20 Through faith Isaac blessed Jacob and Esau, even in connexion with things soon to come.

HEBREWS 11:21
21 Through faith Jacob, when dying, blessed each of Joseph's sons, and, leaning on the top of his staff, worshipped God.

HEBREWS 11:22
22 Through faith Joseph, when he was near his end, made mention of the departure of the descendants of Israel, and gave orders about his own body.

HEBREWS 11:23
23 Through faith the child Moses was hid for three months by his parents, because they saw his rare beauty; and the king's edict had no terror for
them.

HEBREWS 11:24
24 Through faith Moses, when he grew to manhood, refused to be known as Pharaoh's daughter's son,

HEBREWS 11:25
25 having determined to endure ill-treatment along with the people of God rather than enjoy the short-lived pleasures of sin;

HEBREWS 11:26
26 because he deemed the reproaches which he might meet with in the service of the Christ to be greater riches than all the treasures of Egypt; for he
fixed his gaze on the coming reward.

HEBREWS 11:27
27 Through faith he left Egypt, not being frightened by the king's anger; for he held on his course as seeing the unseen One.

HEBREWS 11:28
28 Through faith he instituted the Passover, and the sprinkling with blood so that the destroyer of the firstborn might not touch the Israelites.

HEBREWS 11:29
29 Through faith they passed through the Red Sea as though they were passing over dry land, but the Egyptians, when they tried to do the same,
were swallowed up.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                          Page 487 / 632
HEBREWS 11:30
30 Through faith the walls of Jericho fell to the ground after being surrounded for seven days.
HEBREWS 11:29
29 Through faith they passed through the Red Sea as though they were passing over dry land, but the Egyptians, when they tried to do the same,
were swallowed up.

HEBREWS 11:30
30 Through faith the walls of Jericho fell to the ground after being surrounded for seven days.

HEBREWS 11:31
31 Through faith the notorious sinner Rahab did not perish along with the disobedient, for she had welcomed the spies and had sheltered them.

HEBREWS 11:32
32 And why need I say more? For time will fail me if I tell the story of Gideon, Barak, Samson, Jephthah, and of David and Samuel and the Prophets;

HEBREWS 11:33
33 men who, as the result of faith, conquered whole kingdoms, brought about true justice, obtained promises from God, stopped lions' mouths,

HEBREWS 11:34
34 deprived fire of its power, escaped being killed by the sword, out of weakness were made strong, became mighty in war, put to flight foreign
armies.

HEBREWS 11:35
35 Women received back their dear ones alive from the dead; and others were put to death with torture, refusing the deliverance offered to them -
that they might secure a better resurrection.

HEBREWS 11:36
36 Others again were tested by cruel mockery and by scourging; yes, and by chains and imprisonment.

HEBREWS 11:37
37 They were stoned, they were sawn asunder, they were tried by temptation, they were killed with the sword. They went from place to place in
sheepskins or goatskins, enduring want, oppression and cruelty.

HEBREWS 11:38
38 (They were men of whom the world was not worthy.) They wandered across deserts and mountains, or hid themselves in caves and in holes in the
ground.

HEBREWS 11:39
39 And although by their faith all these people won God's approval, none of them received the fulfilment of His great promise;

HEBREWS 11:40
40 for God had provided for them and us something better, so that apart from us they were not to attain to full blessedness.

CHAPTER 12

HEBREWS 12:1
1 Therefore, surrounded as we are by such a vast cloud of witnesses, let us fling aside every encumbrance and the sin that so readily entangles our
feet. And let us run with patient endurance the race that lies before us,

HEBREWS 12:2
2 simply fixing our gaze upon Jesus, our Prince Leader in the faith, who will also award us the prize. He, for the sake of the joy which lay before
Him, patiently endured the cross, looking with contempt upon its shame, and afterwards seated Himself - where He still sits - at the right hand of the
throne of God.

HEBREWS 12:3
3 Therefore, if you would escape becoming weary and faint-hearted, compare your own sufferings with those of Him who endured such hostility
directed against Him by sinners.

HEBREWS 12:4
4 In your struggle against sin you have not yet resisted so as to endanger your lives;

HEBREWS 12:5
5 and you have quite forgotten the encouraging words which are addressed to you as sons, and which say, "My son, do not think lightly of the Lord's
discipline, and do not faint when He corrects you;

HEBREWS 12:6
6 for those whom the Lord loves He disciplines: and He scourges every son whom He acknowledges."

HEBREWS 12:7
7 The sufferings that you are enduring are for your discipline. God is dealing with you as sons; for what son is there whom his father does not
discipline?

HEBREWS 12:8
8 And if you are left without discipline, of which every true son has had a share, that shows that you are bastards, and not true sons.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                        Page 488 / 632
HEBREWS 12:9
9 Besides this, our earthly fathers used to discipline us and we treated them with respect, and shall we not be still more submissive to the Father of our
spirits, and live?
HEBREWS 12:8
8 And if you are left without discipline, of which every true son has had a share, that shows that you are bastards, and not true sons.

HEBREWS 12:9
9 Besides this, our earthly fathers used to discipline us and we treated them with respect, and shall we not be still more submissive to the Father of our
spirits, and live?

HEBREWS 12:10
10 It is true that they disciplined us for a few years according as they thought fit; but He does it for our certain good, in order that we may become
sharers in His own holy character.

HEBREWS 12:11
11 Now, at the time, discipline seems to be a matter not for joy, but for grief; yet it afterwards yields to those who have passed through its training a
result full of peace - namely, righteousness.

HEBREWS 12:12
12 Therefore strengthen the drooping hands and paralysed knees,

HEBREWS 12:13
13 and make straight paths for your feet, so that what is lame may not be put entirely out of joint

HEBREWS 12:14
14 but may rather be restored. Persistently strive for peace with all men, and for that growth in holiness apart from which no one will see the Lord.

HEBREWS 12:15
15 Be carefully on your guard lest there be any one who falls back from the grace of God; lest any root bearing bitter fruit spring up and cause
trouble among you, and through it the whole brotherhood be defiled;

HEBREWS 12:16
16 lest there be a fornicator, or an ungodly person like Esau, who, in return for a single meal, parted with the birthright which belonged to him.

HEBREWS 12:17
17 For you know that even afterwards, when he wished to secure the blessing, he was rejected; for he found no opportunity for undoing what he had
done, though he sought the blessing earnestly with tears.

HEBREWS 12:18
18 For you have not come to a material object all ablaze with fire, and to gloom and darkness and storm and trumpet-blast and the sound of words -

HEBREWS 12:19
19 a sound of such a kind that those who heard it entreated that no more should be added.

HEBREWS 12:20
20 For they could not endure the order which had been given, "Even a wild beast, if it touches the mountain, shall be stoned to death;"

HEBREWS 12:21
21 and so terrible was the scene that Moses said, "I tremble with fear."

HEBREWS 12:22
22 On the contrary you have come to Mount Zion, and to the city of the ever-living God, the heavenly Jerusalem, to countless hosts of angels,

HEBREWS 12:23
23 to the great festal gathering and Church of the first-born, whose names are recorded in Heaven, and to a Judge who is God of all, and to the spirits
of righteous men made perfect,

HEBREWS 12:24
24 and to Jesus the negotiator of a new Covenant, and to the sprinkled blood which speaks in more gracious tones than that of Abel.

HEBREWS 12:25
25 Be careful not to refuse to listen to Him who is speaking to you. For if they of old did not escape unpunished when they refused to listen to him
who spoke on earth, much less shall we escape who turn a deaf ear to Him who now speaks from Heaven.

HEBREWS 12:26
26 His voice then shook the earth, but now we have His promise, "Yet again I will, once for all, cause not only the earth to tremble, but Heaven also."

HEBREWS 12:27
27 Here the words "Yet again, once for all" denote the removal of the things which can be shaken - created things - in order that the things which
cannot be shaken may remain.

HEBREWS 12:28
28 Therefore, receiving, as we now do, a kingdom which cannot be shaken, let us cherish thankfulness so that we may ever offer to God an
acceptable service, with godly reverence and awe.

Copyright (c) 2005-2009, Infobase Media Corp.                                                                                         Page 489 / 632
HEBREWS 12:29
29 For our God is also a consuming fire.
HEBREWS 12:28
28 Therefore, receiving, as we now do, a kingdom which cannot be shaken, let us cherish thankfulness so that we may ever offer to God an
acceptable service, with godly reverence and awe.

HEBREWS 12:29
29 For our God is also a consuming fire.

CHAPTER 13

HEBREWS 13:1
1 Let brotherly love always continue.

HEBREWS 13:2
2 Do not neglect to show kindness to strangers; for, in this way, some, without knowing it, have had angels as their guests.

HEBREWS 13:3
3 Remember prisoners, as if you were in prison with them; and remember those suffering ill-treatment, for you yourselves also are still in the body.

HEBREWS 13:4
4 Let marriage be held in honor among all, and let the marriage bed be unpolluted; for fornicators and adulterers God will judge.

HEBREWS 13:5
5 Your lives should be untainted by love for money. Be content with what you have; for God Himself has said, "I will never, never let go your hand: I
will never never forsake you."

HEBREWS 13:6
6 So that we fearlessly say, "The Lord is my helper; I will not be afraid: what can man do to me?"

HEBREWS 13:7
7 Remember your former leaders - it was they who brought you God's Message. Bear in mind how they ended their lives, and imitate their faith.

HEBREWS 13:8
8 Jesus Christ is the same yesterday and to-day - yes, and to the ages to come.

HEBREWS 13:9
9 Do not be drawn aside by all sorts of strange teaching; for it is well to have the heart made stedfast through God's grace, and not by special kinds of
food, from which those who scrupulously attend to them have derived no benefit.

HEBREWS 13:10
10 We Christians have an altar from which the ministers of the Jewish Tent have no right to eat.

HEBREWS 13:11
11 For the bodies of those animals of which the blood is carried by the High Priest into the Holy place as an offering for sin, are burned outside the
camp.

HEBREWS 13:12
12 And for this reason Jesus also, in order, by His own blood, to set the people free from sin, suffered outside the gate.

HEBREWS 13:13
13 Therefore let us go to Him outside the camp, sharing the insults directed against Him.

HEBREWS 13:14
14 For we have no permanent city here, but we are longing for the city which is soon to be ours.

HEBREWS 13:15
15 Through Him, then, let us continually lay on the altar a sacrifice of praise to God, namely, the utterance of lips that give thanks to His Name.

HEBREWS 13:16
16 And do not forget to be kind and liberal; for with sacrifices of that sort God is greatly pleased.

HEBREWS 13:17
17 Obey your leaders and be submissive to them. For they are keeping watch over your souls as those who will have to give account; that they may
do this with joy and not with lamentation. For that would be of no advantage to you.

HEBREWS 13:18
18 Keep on praying for us; for we are sure that we have clear consciences, and we desire to live nobly in every respect.

HEBREWS 13:19
19 I specially urge this upon you in order that I may be the more speedily restored to you.

HEBREWS 13:20
20 Now may God who gives peace, and brought Jesus, our Lord, up again from among the dead - even Him who, by virtue of the blood of the
eternal Covenant, is the great Shepherd of the sheep -

 Copyright (c)13:21
HEBREWS        2005-2009, Infobase Media Corp.                                                                                    Page 490 / 632
21 fully equip you with every grace that you may need for the doing of His will, producing in us that which will truly please Him through Jesus
Christ. To Him be the glory to the Ages of the Ages! Amen.
HEBREWS 13:20
20 Now may God who gives peace, and brought Jesus, our Lord, up again from among the dead - even Him who, by virtue of the blood of the
eternal Covenant, is the great Shepherd of the sheep -

HEBREWS 13:21
21 fully equip you with every grace that you may need for the doing of His will, producing in us that which will truly please Him through Jesus
Christ. To Him be the glory to the Ages of the Ages! Amen.

HEBREWS 13:22
22 Bear with me, brethren, when I thus exhort you; for, in fact, it is but a short letter that I have written to you.

HEBREWS 13:23
23 You will rejoice to hear that our brother Timothy has been set at liberty. If he comes soon, I will see you with him.

HEBREWS 13:24
24 Greet all your leaders and all God's people. The brethren from Italy send you greetings.

HEBREWS 13:25
25 Grace be with you all! Amen.


Weymouth JAMES
James's Letter

Four persons bearing the name of 'James' are mentioned in the New Testament.

(1) The Apostle, the son of Zabdi.

(2) The Apostle, the son of Alphaeus.

(3) The son of Mary the wife of Clopas.

(4) The Lord's brother, mentioned as such along with Joses, Simon and Judah, and prominent in the Acts (12:17; 15:13; 21:18).

The last-named was also known as 'James the Just' and is represented by tradition as having led an ascetic life, which ended in martyrdom. He was undoubtedly
Bishop, or President, of the Church in Jerusalem and in all probability this Letter was written by him from that city.

There has been some difference of opinion as to the date of the book. The majority of scholars insist that both the internal and external evidence point to its having been
written between 44 and 50 A. D., before the earliest of Paul's Letters. But, on the other hand, the solemn emphasis which the author lays upon the immediateness of the
Lord's Return (5:7,8,9) may be regarded as a moral proof of a date very much nearer the winding up of the Mosaic dispensation in 70 A. D.

The Letter may have been a Jewish one, addressed to the Christian converts from Judaism who were scattered abroad, within or beyond the limits of the Roman
Empire. Luther deemed it "an Epistle of straw," by reason of its insistence upon the vital importance of 'works.' But its practical ideal assumes the same basis of
Christian faith as is found in the Letters of Paul. The opening references to severe trial seem to show that the persecution begun by Herod Agrippa had already been
repeated elsewhere. If the later date of the book be admitted, the persecution must then, of course, have been that under Nero.

CHAPTER 1

JAMES 1:1
1 James, a bondservant of God and of the Lord Jesus Christ: to the twelve tribes who are scattered over the world. All good wishes.

JAMES 1:2
2 Reckon it nothing but joy, my brethren, whenever you find yourselves hedged in by various trials.

JAMES 1:3
3 Be assured that the testing of your faith leads to power of endurance.

JAMES 1:4
4 Only let endurance have perfect results so that you may become perfect and complete, deficient in nothing.

JAMES 1:5
5 And if any one of you is deficient in wisdom, let him ask God for it, who gives with open hand to all men, and without upbraiding; and it will be
given him.

JAMES 1:6
6 But let him ask in faith and have no doubts; for he who has doubts is like the surge of the sea, driven by the wind and tossed into spray.

JAMES 1:7
7 A person of that sort must not expect to receive anything from the Lord -

JAMES 1:8
8 such a one is a man of two minds, undecided in every step he takes.

JAMES 1:9
9 Let a brother in humble life rejoice when raised to a higher position;
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 491 / 632
JAMES 1:10
10 but a rich man should rejoice in being brought low, for like flowers among the herbage rich men will pass away.
JAMES 1:9
9 Let a brother in humble life rejoice when raised to a higher position;

JAMES 1:10
10 but a rich man should rejoice in being brought low, for like flowers among the herbage rich men will pass away.

JAMES 1:11
11 The sun rises with his scorching heat and dries up the herbage, so that its flowers drop off and the beauty of its appearance perishes, and in the
same way rich men with all their prosperity will fade away.

JAMES 1:12
12 Blessed is he who patiently endures trials; for when he has stood the test, he will gain the victor's crown - even the crown of Life - which the Lord
has promised to those who love Him.

JAMES 1:13
13 Let no one say when passing through trial, "My temptation is from God;" for God is incapable of being tempted to do evil, and He Himself tempts
no one.

JAMES 1:14
14 But when a man is tempted, it is his own passions that carry him away and serve as a bait.

JAMES 1:15
15 Then the passion conceives, and becomes the parent of sin; and sin, when fully matured, gives birth to death.

JAMES 1:16
16 Do not be deceived, my dearly-loved brethren.

JAMES 1:17
17 Every gift which is good, and every perfect boon, is from above, and comes down from the Father, who is the source of all Light. In Him there is
no variation nor the slightest suggestion of change.

JAMES 1:18
18 In accordance with His will He made us His children through the Message of the truth, so that we might, in a sense, be the Firstfruits of the things
which He has created.

JAMES 1:19
19 You know this, my dearly-loved brethren. But let every one be quick to hear, slow to speak, and slow to be angry.

JAMES 1:20
20 For a man's anger does not lead to action which God regards as righteous.

JAMES 1:21
21 Ridding yourselves, therefore, of all that is vile and of the evil influences which prevail around you, welcome in a humble spirit the Message
implanted within you, which is able to save your souls.

JAMES 1:22
22 But prove yourselves obedient to the Message, and do not be mere hearers of it, imposing a delusion upon yourselves.

JAMES 1:23
23 For if any one listens but does not obey, he is like a man who carefully looks at his own face in a mirror.

JAMES 1:24
24 Although he has looked carefully at himself, he goes away, and has immediately forgotten the sort of man he is.

JAMES 1:25
25 But he who looks closely into the perfect Law - the Law of freedom - and continues looking, he, being not a hearer who forgets, but an obedient
doer, will as the result of his obedience be blessed.

JAMES 1:26
26 If a man thinks that he is scrupulously religious, although he is not curbing his tongue but is deceiving himself, his religious service is worthless.

JAMES 1:27
27 The religious service which is pure and stainless in the sight of our God and Father is to visit fatherless children and widowed women in their time
of trouble, and to keep one's own self unspotted from the world.

CHAPTER 2

JAMES 2:1
1 My brethren, you must not make distinctions between one man and another while you are striving to maintain faith in the Lord Jesus Christ, who
is our glory.

JAMES    2:2
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                Pageshabby
2 For suppose a man comes into one of your meetings wearing gold rings and fine clothes, and there also comes in a poor man wearing 492 / 632
clothes,
is our glory.

JAMES 2:2
2 For suppose a man comes into one of your meetings wearing gold rings and fine clothes, and there also comes in a poor man wearing shabby
clothes,

JAMES 2:3
3 and you pay court to the one who wears the fine clothes, and say, "Sit here; this is a good place;" while to the poor man you say, "Stand there, or sit
on the floor at my feet;"

JAMES 2:4
4 is it not plain that in your hearts you have little faith, seeing that you have become judges full of wrong thoughts?

JAMES 2:5
5 Listen, my dearly-loved brethren. Has not God chosen those whom the world regards as poor to be rich in faith and heirs of the Kingdom which He
has promised to those that love Him?

JAMES 2:6
6 But you have put dishonor upon the poor man. Yet is it not the rich who grind you down? Are not they the very people who drag you into the Law
courts? -

JAMES 2:7
7 and the very people who speak evil of the noble Name by which you are called?

JAMES 2:8
8 If, however, you are keeping the Law as supreme, in obedience to the Commandment which says "You are to love your fellow man just as you love
yourself," you are acting rightly.

JAMES 2:9
9 But if you are making distinctions between one man and another, you are guilty of sin, and are convicted by the Law as offenders.

JAMES 2:10
10 A man who has kept the Law as a whole, but has failed to keep some one command, has become guilty of violating all.

JAMES 2:11
11 For He who said, "Do not commit adultery," also said, "Do not commit murder," and if you are a murderer, although not an adulterer, you have
become an offender against the Law.

JAMES 2:12
12 Speak and act as those should who are expecting to be judged by the Law of freedom.

JAMES 2:13
13 For he who shows no mercy will have judgment given against him without mercy; but mercy triumphs over judgment.

JAMES 2:14
14 What good is it, my brethren, if a man professes to have faith, and yet his actions do not correspond? Can such faith save him?

JAMES 2:15
15 Suppose a Christian brother or sister is poorly clad or lacks daily food,

JAMES 2:16
16 and one of you says to them, "I wish you well; keep yourselves warm and well fed," and yet you do not give them what they need; what is the use
of that?

JAMES 2:17
17 So also faith, if it is unaccompanied by obedience, has no life in it - so long as it stands alone.

JAMES 2:18
18 Nay, some one will say, "You have faith, I have actions: prove to me your faith apart from corresponding actions and I will prove mine to you by
my actions.

JAMES 2:19
19 You believe that God is one, and you are quite right: evil spirits also believe this, and shudder."

JAMES 2:20
20 But, idle boaster, are you willing to be taught how it is that faith apart from obedience is worthless? Take the case of Abraham our forefather.

JAMES 2:21
21 Was it, or was it not, because of his actions that he was declared to be righteous as the result of his having offered up his son Isaac upon the altar?

JAMES 2:22
22 You notice that his faith was co-operating with his actions, and that by his actions his faith was perfected;

Copyright (c) 2005-2009, Infobase Media Corp.                                                                                     Page 493 / 632
JAMES 2:23
23 and the Scripture was fulfilled which says, "And Abraham believed God, and his faith was placed to his credit as righteousness," and he received
the name of 'God's friend.'
JAMES 2:22
22 You notice that his faith was co-operating with his actions, and that by his actions his faith was perfected;

JAMES 2:23
23 and the Scripture was fulfilled which says, "And Abraham believed God, and his faith was placed to his credit as righteousness," and he received
the name of 'God's friend.'

JAMES 2:24
24 You all see that it is because of actions that a man is pronounced righteous, and not simply because of faith.

JAMES 2:25
25 In the same way also was not the notorious sinner Rahab declared to be righteous because of her actions when she welcomed the spies and
hurriedly helped them to escape another way?

JAMES 2:26
26 For just as a human body without a spirit is lifeless, so also faith is lifeless if it is unaccompanied by obedience.

CHAPTER 3

JAMES 3:1
1 Do not be eager, my brethren, for many among you to become teachers; for you know that we teachers shall undergo severer judgment.

JAMES 3:2
2 For we often stumble and fall, all of us. If there is any one who never stumbles in speech, that man has reached maturity of character and is able to
curb his whole nature.

JAMES 3:3
3 Remember that we put the horses' bit into their mouths to make them obey us, and so we turn their whole bodies round.

JAMES 3:4
4 So too with ships, great as they are, and often driven along by strong gales, yet they can be steered with a very small rudder in whichever direction
the caprice of the man at the helm chooses.

JAMES 3:5
5 In the same way the tongue is an insignificant part of the body, but it is immensely boastful. Remember how a mere spark may set a vast forest in
flames.

JAMES 3:6
6 And the tongue is a fire. That world of iniquity, the tongue, is placed within us spotting and soiling our whole nature, and setting the whole round
of our lives on fire, being itself set on fire by Gehenna.

JAMES 3:7
7 For brute nature under all its forms - beasts and birds, reptiles and fishes - can be subjected and kept in subjection by human nature.

JAMES 3:8
8 But the tongue no man or woman is able to tame. It is an ever-busy mischief, and is full of deadly poison.

JAMES 3:9
9 With it we bless the Lord and Father, and with it we curse men, who are made in God's likeness.

JAMES 3:10
10 Out of the same mouth there proceed blessing and cursing. My brethren, this ought not to be.

JAMES 3:11
11 In a fountain, are fresh water and bitter sent forth from the same opening?

JAMES 3:12
12 Can a fig-tree, my brethren, yield olives, or a vine yield figs? No; and neither can salt water yield sweet.

JAMES 3:13
13 Which of you is a wise and well-instructed man? Let him prove it by a right life with conduct guided by a wisely teachable spirit.

JAMES 3:14
14 But if in your hearts you have bitter feelings of envy and rivalry, do not speak boastfully and falsely, in defiance of the truth.

JAMES 3:15
15 That is not the wisdom which comes down from above: it belongs to earth, to the unspiritual nature, and to evil spirits.

JAMES 3:16
16 For where envy and rivalry are, there also are unrest and every vile deed.

JAMES 3:17
17 The wisdom from above is first of all pure, then peaceful, courteous, not self-willed, full of compassion and kind actions, free from favoritism and
 Copyright
from       (c) 2005-2009, Infobase Media Corp.
     all insincerity.                                                                                                                  Page 494 / 632

JAMES 3:18
JAMES 3:17
17 The wisdom from above is first of all pure, then peaceful, courteous, not self-willed, full of compassion and kind actions, free from favoritism and
from all insincerity.

JAMES 3:18
18 And peace, for those who strive for peace, is the seed of which the harvest is righteousness.

CHAPTER 4

JAMES 4:1
1 What causes wars and contentions among you? Is it not the cravings which are ever at war within you for various pleasures?

JAMES 4:2
2 You covet things and yet cannot get them; you commit murder; you have passionate desires and yet cannot gain your end; you begin to fight and
make war. You have not, because you do not pray;

JAMES 4:3
3 or you pray and yet do not receive, because you pray wrongly, your object being to waste what you get on some pleasure or another.

JAMES 4:4
4 You unfaithful women, do you not know that friendship with the world means enmity to God? Therefore whoever is bent on being friendly with
the world makes himself an enemy to God.

JAMES 4:5
5 Or do you suppose that it is to no purpose that the Scripture says, "The Spirit which He has caused to dwell in our hearts yearns jealously over us"?

JAMES 4:6
6 But He gives more abundant grace, as is implied in His saying, "God sets Himself against the haughty, but to the lowly He gives grace."

JAMES 4:7
7 Submit therefore to God: resist the Devil, and he will flee from you.

JAMES 4:8
8 Draw near to God, and He will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you who are half-hearted towards
God.

JAMES 4:9
9 Afflict yourselves and mourn and weep aloud; let your laughter be turned into grief, and your gladness into shame.

JAMES 4:10
10 Humble yourselves in the presence of the Lord, and He will exalt you.

JAMES 4:11
11 Do not speak evil of one another, brethren. The man who speaks evil of a brother-man or judges his brother-man speaks evil of the Law and
judges the Law. But if you judge the Law, you are no longer one who obeys the Law, but one who judges it.

JAMES 4:12
12 The only real Lawgiver and Judge is He who is able to save or to destroy. Who are you to sit in judgment on your fellow man?

JAMES 4:13
13 Come, you who say, "To-day or to-morrow we will go to this or that city, and spend a year there and carry on a successful business,"

JAMES 4:14
14 when, all the while, you do not even know what will happen to-morrow. For what is the nature of your life? Why, it is but a mist, which appears
for a short time and then is seen no more.

JAMES 4:15
15 Instead of that you ought to say, "If it is the Lord's will, we shall live and do this or that."

JAMES 4:16
16 But, as the case stands, it is in mere self-confidence that you boast: all such boasting is evil.

JAMES 4:17
17 If, however, a man knows what it is right to do and yet does not do it, he commits a sin.

CHAPTER 5

JAMES 5:1
1 Come, you rich men, weep aloud and howl for your sorrows which will soon be upon you.

JAMES 5:2
2 Your treasures have rotted, and your piles of clothing are moth-eaten;
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                        Page 495 / 632
JAMES 5:3
3 your gold and your silver have become covered with rust, and the rust on them will give evidence against you, and will eat your flesh like fire. You
JAMES 5:2
2 Your treasures have rotted, and your piles of clothing are moth-eaten;

JAMES 5:3
3 your gold and your silver have become covered with rust, and the rust on them will give evidence against you, and will eat your flesh like fire. You
have hoarded up wealth in these last days.

JAMES 5:4
4 I tell you that the pay of the laborers who have gathered in your crops - pay which you are keeping back - is calling out against you; and the
outcries of those who have been your reapers have entered into the ears of the Lord of the armies of Heaven.

JAMES 5:5
5 Here on earth you have lived self-indulgent and profligate lives. You have stupefied yourselves with gross feeding; but a day of slaughter has come.

JAMES 5:6
6 You have condemned - you have murdered - the righteous man: he offers no resistance.

JAMES 5:7
7 Be patient therefore, brethren, until the Coming of the Lord. Notice how eagerly a farmer waits for a valuable crop! He is patient over it till it has
received the early and the later rain.

JAMES 5:8
8 So you also must be patient: keeping up your courage; for the Coming of the Lord is now close at hand.

JAMES 5:9
9 Do not cry out in condemnation of one another, brethren, lest you come under judgment. I tell you that the Judge is standing at the door.

JAMES 5:10
10 In illustration, brethren, of persecution patiently endured take the Prophets who have spoken as messengers from the Lord.

JAMES 5:11
11 Remember that we call those blessed who endured what they did. You have also heard of Job's patient endurance, and have seen the issue of the
Lord's dealings with him - how full of tenderness and pity the Lord is.

JAMES 5:12
12 But above all things, my brethren, do not swear, either by Heaven or by the earth, or with any other oath. Let your 'yes' be simply 'yes,' and your
'no' be simply 'no;' that you may not come under condemnation.

JAMES 5:13
13 Is one of you suffering? Let him pray. Is any one in good spirits? Let him sing a psalm.

JAMES 5:14
14 Is any one ill? Let him send for the Elders of the Church, and let them pray over him, after anointing him with oil in the name of the Lord.

JAMES 5:15
15 And the prayer of faith will restore the sick man, and the Lord will raise him up to health; and if he has committed sins, they shall be forgiven.

JAMES 5:16
16 Therefore confess your sins to one another, and pray for one another, so that you may be cured. The heartfelt supplication of a righteous man
exerts a mighty influence.

JAMES 5:17
17 Elijah was a man with a nature similar to ours, and he earnestly prayed that there might be no rain: and no rain fell on the land for three years
and six months.

JAMES 5:18
18 Again he prayed, and the sky gave rain and the land yielded its crops.

JAMES 5:19
19 My brethren, if one of you strays from the truth and some one brings him back,

JAMES 5:20
20 let him know that he who brings a sinner back from his evil ways will save the man's soul from death and throw a veil over a multitude of sins.


Weymouth 1 PETER
Peter's First Letter

The state of things described in this Letter answers to what we find in the first Letter to Timothy, and points to the same period. The "fiery trial" referred to is probably
the persecution which, begun by Nero, in 64 A.D., in order to divert attention from himself, was continued throughout the Roman Empire.

The Letter seems to be primarily addressed to those who regarded Peter as the Apostle to the Jews, although it is manifest that he did not think of these alone. The fact
 Copyright (c) 2005-2009, Infobase Media Corp.
that it is "full of Pauline thought and Pauline language," is accounted for by the well-grounded supposition that Peter arrived in Rome shortly beforePage   496
                                                                                                                                                       Paul was    / 632
                                                                                                                                                                released.
So that this Letter, probably written about 65-66 A.D., was definitely intended to set before the Churches of Roman Asia "the inspiring vision of the two Apostles
working and planning together in the capital."
The state of things described in this Letter answers to what we find in the first Letter to Timothy, and points to the same period. The "fiery trial" referred to is probably
the persecution which, begun by Nero, in 64 A.D., in order to divert attention from himself, was continued throughout the Roman Empire.

The Letter seems to be primarily addressed to those who regarded Peter as the Apostle to the Jews, although it is manifest that he did not think of these alone. The fact
that it is "full of Pauline thought and Pauline language," is accounted for by the well-grounded supposition that Peter arrived in Rome shortly before Paul was released.
So that this Letter, probably written about 65-66 A.D., was definitely intended to set before the Churches of Roman Asia "the inspiring vision of the two Apostles
working and planning together in the capital."

This would be at once the clearest lesson the Churches could have concerning their unity, and a great encouragement to those then undergoing tribulation and
persecution on behalf of Christ.

CHAPTER 1

1 PETER 1:1
1 Peter, an Apostle of Jesus Christ: To God's own people scattered over the earth, who are living as foreigners in Pontus, Galatia, Cappadocia, Roman
Asia, and Bithynia,

1 PETER 1:2
2 chosen in accordance with the foreknowledge of God the Father, through the sanctifying work of the Spirit, with a view to their obedience and to
their being sprinkled with the blood of Jesus Christ. May more and more grace and peace be granted to you.

1 PETER 1:3
3 Blessed be the God and Father of our Lord Jesus Christ, who in His great mercy has begotten us anew to an ever-living hope through the
resurrection of Jesus Christ from the dead,

1 PETER 1:4
4 to an inheritance imperishable, undefiled and unfading, which has been reserved in Heaven for you,

1 PETER 1:5
5 whom God in His power is guarding through faith for a salvation that even now stands ready for unveiling at the End of the Age.

1 PETER 1:6
6 Rejoice triumphantly in the prospect of this, even if now, for a short time, you are compelled to sorrow amid various trials.

1 PETER 1:7
7 The sorrow comes in order that the testing of your faith - being more precious than that of gold, which perishes and yet is proved by fire - may be
found to result in praise and glory and honor at the re-appearing of Jesus Christ.

1 PETER 1:8
8 Him you love, though your eyes have never looked on Him. In Him, though at present you cannot see Him, you nevertheless trust, and triumph
with a joy which is unspeakable and is crowned with glory,

1 PETER 1:9
9 while you are securing as the outcome of your faith the salvation of your souls.

1 PETER 1:10
10 There were Prophets who earnestly inquired about that salvation, and closely searched into it - even those who spoke beforehand of the grace
which was to come to you.

1 PETER 1:11
11 They were eager to know the time which the Spirit of Christ within them kept indicating, or the characteristics of that time, when they solemnly
made known beforehand the sufferings that were to come upon Christ and the glories which would follow.

1 PETER 1:12
12 To them it was revealed that they were serving not themselves but you, when they foretold the very things which have now been openly declared
to you by those who, having been taught by the Holy Spirit which had been sent from Heaven, brought you the Good News. Angels long to stoop
and look into these things.

1 PETER 1:13
13 Therefore gird up your minds and fix your hopes calmly and unfalteringly upon the boon that is soon to be yours, at the re-appearing of Jesus
Christ.

1 PETER 1:14
14 And, since you delight in obedience, do not shape your lives by the cravings which used to dominate you in the time of your ignorance,

1 PETER 1:15
15 but - in imitation of the holy One who has called you - you also must be holy in all your habits of life.

1 PETER 1:16
16 Because it stands written, "You are to be holy, because I am holy."

1 PETER 1:17
17 And if you address as your Father Him who judges impartially in accordance with each man's actions, then spend in fear the time of your stay
here on earth,
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 497 / 632
1 PETER 1:18
18 knowing, as you do, that it was not with a ransom of perishable wealth, such as silver or gold, that you were set free from your frivolous habits of
1 PETER 1:17
17 And if you address as your Father Him who judges impartially in accordance with each man's actions, then spend in fear the time of your stay
here on earth,

1 PETER 1:18
18 knowing, as you do, that it was not with a ransom of perishable wealth, such as silver or gold, that you were set free from your frivolous habits of
life which had been handed down to you from your forefathers,

1 PETER 1:19
19 but with the precious blood of Christ - as of an unblemished and spotless lamb.

1 PETER 1:20
20 He was pre-destined indeed to this work, even before the creation of the world, but has been plainly manifested in these last days for the sake of
you who, through Him,

1 PETER 1:21
21 are faithful to God, who raised Him from among the dead and gave Him glory, so that your faith and hope are resting upon God.

1 PETER 1:22
22 Now that, through your obedience to the truth, you have purified your souls for cherishing sincere brotherly love, you must love another heartily
and fervently.

1 PETER 1:23
23 For you have been begotten again by God's ever-living and enduring word from a germ not of perishable, but of imperishable life.

1 PETER 1:24
24 "All mankind resemble the herbage, and all their beauty is like its flowers. The herbage dries up, and its flowers drop off;

1 PETER 1:25
25 But the word of the Lord remains for ever." And that means the Message which has been proclaimed among you in the Good News.

CHAPTER 2

1 PETER 2:1
1 Rid yourselves therefore of all ill-will and all deceitfulness, of insincerity and envy, and of all evil speaking.

1 PETER 2:2
2 Thirst, like newly-born infants, for pure milk for the soul, that by it you may grow up to salvation;

1 PETER 2:3
3 if you have had any experience of the goodness of the Lord.

1 PETER 2:4
4 Come to Him, the ever-living Stone, rejected indeed by men as worthless, but in God's esteem chosen and held in honor.

1 PETER 2:5
5 And be yourselves also like living stones that are being built up into a spiritual house, to become a holy priesthood to offer spiritual sacrifices
acceptable to God through Jesus Christ.

1 PETER 2:6
6 For it is contained in Scripture, "See, I am placing on Mount Zion a Cornerstone, chosen, and held in honor, and he whose faith rests on Him shall
never have reason to feel ashamed."

1 PETER 2:7
7 To you believers, therefore, that honor belongs; but for unbelievers - "A Stone which the builders rejected has been made the Cornerstone,"

1 PETER 2:8
8 and "a Stone for the foot to strike against, and a Rock to stumble over." Their foot strikes against it because they are disobedient to God's Message,
and to this they were appointed.

1 PETER 2:9
9 But you are a chosen race, a priesthood of kingly lineage, a holy nation, a people belonging specially to God, that you may make known the
perfections of Him who called you out of darkness into His marvellous light.

1 PETER 2:10
10 Once you were not a people, but now you are the people of God. Once you had not found mercy, but now you have.

1 PETER 2:11
11 Dear friends, I entreat you as pilgrims and foreigners not to indulge the cravings of your lower natures: for all such cravings wage war upon the
soul.

1 PETER 2:12
12 Live honorable lives among the Gentiles, in order that, although they now speak against you as evil-doers, they may yet witness your good
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                   Page 498 / 632
conduct, and may glorify God on the day of reward and retribution.

1 PETER 2:13
1 PETER 2:12
12 Live honorable lives among the Gentiles, in order that, although they now speak against you as evil-doers, they may yet witness your good
conduct, and may glorify God on the day of reward and retribution.

1 PETER 2:13
13 Submit, for the Lord's sake, to every authority set up by man, whether it be to the Emperor as supreme ruler,

1 PETER 2:14
14 or to provincial Governors as sent by him for the punishment of evil-doers and the encouragement of those who do what is right.

1 PETER 2:15
15 For it is God's will that by doing what is right you should thus silence the ignorant talk of foolish persons.

1 PETER 2:16
16 Be free men, and yet do not make your freedom an excuse for base conduct, but be God's bondservants.

1 PETER 2:17
17 Honor every one. Love the brotherhood, fear God, honor the Emperor.

1 PETER 2:18
18 Household servants, be submissive to your masters, and show them the utmost respect - not only if they are kind and thoughtful, but also if they
are unreasonable.

1 PETER 2:19
19 For it is an acceptable thing with God, if, from a sense of duty to Him, a man patiently submits to wrong, when treated unjustly.

1 PETER 2:20
20 If you do wrong and receive a blow for it, what credit is there in your bearing it patiently? But if when you do right and suffer for it you bear it
patiently, this is an acceptable thing with God.

1 PETER 2:21
21 And it is to this you were called; because Christ also suffered on your behalf, leaving you an example so that you should follow in His steps.

1 PETER 2:22
22 He never sinned, and no deceitful language was ever heard from His mouth.

1 PETER 2:23
23 When He was reviled, He did not answer with reviling; when He suffered He uttered no threats, but left His wrongs in the hands of the righteous
Judge.

1 PETER 2:24
24 The burden of our sins He Himself carried in His own body to the Cross and bore it there, so that we, having died so far as our sins are concerned,
may live righteous lives. By His wounds yours have been healed.

1 PETER 2:25
25 For you were straying like lost sheep, but now you have come back to the Shepherd and Protector of your souls.

CHAPTER 3

1 PETER 3:1
1 Married women, in the same way, be submissive to your husbands, so that even if some of them disbelieve the Message, they may, apart from the
Message, be won over by the daily life of their wives, after watching your daily life -

1 PETER 3:2
2 so full of reverence, and so blameless!

1 PETER 3:3
3 Your adornment ought not to be a merely outward thing - one of plaiting the hair, putting on jewelry, or wearing beautiful dresses.

1 PETER 3:4
4 Instead of that, it should be a new nature within - the imperishable ornament of a gentle and peaceful spirit, which is indeed precious in the sight of
God.

1 PETER 3:5
5 For in ancient times also this was the way the holy women who set their hopes upon God used to adorn themselves, being submissive to their
husbands.

1 PETER 3:6
6 Thus, for instance, Sarah obeyed Abraham, acknowledging his authority over her. And you have become Sarah's children if you do what is right
and permit nothing whatever to terrify you.

1Copyright
  PETER 3:7(c) 2005-2009, Infobase Media Corp.
7 Married men, in the same way, live with your wives with a clear recognition of the fact that they are weaker than you. Yet, sincePage
                                                                                                                                   you are499  / 632
                                                                                                                                           heirs with
them of God's free gift of Life, treat them with honor; so that your prayers may not be hindered.
1 PETER 3:6
6 Thus, for instance, Sarah obeyed Abraham, acknowledging his authority over her. And you have become Sarah's children if you do what is right
and permit nothing whatever to terrify you.

1 PETER 3:7
7 Married men, in the same way, live with your wives with a clear recognition of the fact that they are weaker than you. Yet, since you are heirs with
them of God's free gift of Life, treat them with honor; so that your prayers may not be hindered.

1 PETER 3:8
8 In conclusion, all of you should be of one mind, quick to sympathize, kind to the brethren, tenderhearted, lowly-minded,

1 PETER 3:9
9 not requiting evil with evil nor abuse with abuse, but, on the contrary, giving a blessing in return, because a blessing is what you have been called
by God to inherit.

1 PETER 3:10
10 For "He who wishes to be well-satisfied with life and see happy days - let him restrain his tongue from evil, and his lips from deceitful words;

1 PETER 3:11
11 Let him turn from evil, and do good; Let him inquire for peace and go in pursuit of it.

1 PETER 3:12
12 For the eyes of the Lord are upon the righteous, and His ears are open to their supplication; but the face of the Lord is set against evil-doers."

1 PETER 3:13
13 And who will be able to harm you, if you show yourselves zealous for that which is good?

1 PETER 3:14
14 But even if you suffer for righteousness' sake, you are to be envied. So do not be alarmed by their threats, nor troubled;

1 PETER 3:15
15 but in your hearts consecrate Christ as Lord, being always ready to make your defense to any one who asks from you a reason for the hope which
you cherish.

1 PETER 3:16
16 Yet argue modestly and cautiously, keeping your consciences free from guilt, so that, when you are spoken against, those who slander your good
Christian lives may be put to shame.

1 PETER 3:17
17 For it is better that you should suffer for doing right, if such be God's will, than for doing evil;

1 PETER 3:18
18 because Christ also once for all died for sins, the innocent One for the guilty many, in order to bring us to God. He was put to death in the flesh,
but made alive in the spirit,

1 PETER 3:19
19 in which He also went and proclaimed His Message to the spirits that were in prison,

1 PETER 3:20
20 who in ancient times had been disobedient, while God's longsuffering was patiently waiting in the days of Noah during the building of the Ark, in
which a few persons - eight in number - were brought safely through the water.

1 PETER 3:21
21 And, corresponding to that figure, the water of baptism now saves you - not the washing off of material defilement, but the craving of a good
conscience after God - through the resurrection of Jesus Christ,

1 PETER 3:22
22 who is at God's right hand, having gone into Heaven, angels and authorities and powers having been made subject to Him.

CHAPTER 4

1 PETER 4:1
1 Since, then, Christ has suffered in the flesh, you also must arm yourselves with a determination to do the same - because he who has suffered in the
flesh has done with sin -

1 PETER 4:2
2 that in future you may spend the rest of your earthly lives, governed not by human passions, but by the will of God.

1 PETER 4:3
3 For you have given time enough in the past to the doing of the things which the Gentiles delight in - pursuing, as you did, a course of habitual
licence, debauchery, hard drinking, noisy revelry, drunkenness and unholy image-worship.

1 PETER 4:4
4 At this they are astonished - that you do not run into the same excess of profligacy as they do; and they speak abusively of you.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                          Page 500 / 632
1 PETER 4:5
5 But they will have to give account to Him who stands ready to pronounce judgment on the living and the dead.
1 PETER 4:4
4 At this they are astonished - that you do not run into the same excess of profligacy as they do; and they speak abusively of you.

1 PETER 4:5
5 But they will have to give account to Him who stands ready to pronounce judgment on the living and the dead.

1 PETER 4:6
6 For it is with this end in view that the Good News was proclaimed even to some who were dead, that they may be judged, as all mankind will be
judged, in the body, but may be living a godly life in the spirit.

1 PETER 4:7
7 But the end of all things is now close at hand: therefore be sober-minded and temperate, so that you may give yourselves to prayer.

1 PETER 4:8
8 Above all continue to love one another fervently, for love throws a veil over a multitude of faults.

1 PETER 4:9
9 Extend ungrudging hospitality towards one another.

1 PETER 4:10
10 Whatever be the gifts which each has received, you must use them for one another's benefit, as good stewards of God's many-sided kindness.

1 PETER 4:11
11 If any one preaches, let it be as uttering God's truth; if any one renders a service to others, let it be in the strength which God supplies; so that in
everything glory may be given to God in the name of Jesus Christ, to whom belong the glory and the might to the Ages of the Ages. Amen.

1 PETER 4:12
12 Dear friends, do not be surprised at finding that that scorching flame of persecution is raging among you to put you to the test - as though some
surprising thing were accidentally happening to you.

1 PETER 4:13
13 On the contrary, in the degree that you share in the sufferings of the Christ, rejoice, so that at the unveiling of His glory you may also rejoice with
triumphant gladness.

1 PETER 4:14
14 You are to be envied, if you are being reproached for bearing the name of Christ; for in that case the Spirit of glory - even the Spirit of God - is
resting upon you.

1 PETER 4:15
15 But let not one of you suffer as a murderer or a thief or an evil-doer, or as a spy upon other people's business.

1 PETER 4:16
16 If, however, any one suffers because he is a Christian, let him not be ashamed, but let him glorify God for being permitted to bear that name.

1 PETER 4:17
17 For the time has come for judgment to begin, and to begin at the house of God; and if it begins with us, what will be the end of those who reject
God's Good News?

1 PETER 4:18
18 And if it is difficult even for a righteous man to be saved, what will become of irreligious men and sinners?

1 PETER 4:19
19 Therefore also, let those who are suffering in accordance with the will of God entrust their souls in well-doing to a faithful Creator.

CHAPTER 5

1 PETER 5:1
1 So I exhort the Elders among you - I who am their fellow Elder and have been an eye-witness of the sufferings of the Christ, and am also a sharer in
the glory which is soon to be revealed.

1 PETER 5:2
2 Be shepherds of God's flock which is among you. Exercise the oversight not reluctantly but eagerly, in accordance with the will of God; not for base
gain but with cheerful minds;

1 PETER 5:3
3 not lording it over your Churches but proving yourselves patterns for the flock to imitate.

1 PETER 5:4
4 And then, when the chief Shepherd appears, you will receive the never-withering wreath of glory.

1 PETER 5:5
5 In the same way you younger men must submit to your elders; and all of you must gird yourselves with humility towards one another, for God sets
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                               Page 501 / 632
Himself against the proud, but gives grace to the humble.

1 PETER 5:6
1 PETER 5:5
5 In the same way you younger men must submit to your elders; and all of you must gird yourselves with humility towards one another, for God sets
Himself against the proud, but gives grace to the humble.

1 PETER 5:6
6 Humble yourselves therefore beneath the mighty hand of God, so that at the right time He may set you on high.

1 PETER 5:7
7 Throw the whole of your anxiety upon Him, because He Himself cares for you.

1 PETER 5:8
8 Curb every passion, and be on the alert. Your great accuser, the Devil, is going about like a roaring lion to see whom he can devour.

1 PETER 5:9
9 Withstand him, firm in your faith; knowing that your brethren in other parts of the world are passing through just the same experiences.

1 PETER 5:10
10 And God, the giver of all grace, who has called you to share His eternal glory, through Christ, after you have suffered for a short time, will
Himself make you perfect, firm, and strong.

1 PETER 5:11
11 To Him be all power unto the Ages of the Ages! Amen.

1 PETER 5:12
12 I send this short letter by Silas, our faithful brother - for such I regard him - in order to encourage you, and to bear witness that what I have told
you is the true grace of God. In it stand fast.

1 PETER 5:13
13 The Church in Babylon, chosen like yourselves by God, sends greetings, and so does Mark my son.

1 PETER 5:14
14 Greet one another with a kiss of love. Peace be with all of you who are in Christ.


Weymouth 2 PETER
Peter's Second Letter

It is impossible to speak with any certainty as to either the date or the authorship of this Letter. From the beginning there have been doubts as to its genuineness and
canonicity, and these are represented to-day in the differing judgments of critics equally able and sincere.

It has, however, unquestionably had a place in the canon of the New Testament since the Council of Laodicea in 372 A.D., and there is certainly no such decisive
evidence against it as to warrant our omitting it from the New Testament.

It would appear that the writer, whoever he was, had seen the Letter from Jude, and bore it in mind in this his plea for such character and conduct on the part of
believers as were worthy of their faith and would prepare them for the Coming of the Lord. The whole Letter constitutes an earnest appeal for practical holiness.

CHAPTER 1

2 PETER 1:1
1 Simon Peter, a bondservant and Apostle of Jesus Christ: To those to whom there has been allotted the same precious faith as that which is ours
through the righteousness of our God and of our Savior Jesus Christ.

2 PETER 1:2
2 May more and more grace and peace be granted to you in a full knowledge of God and of Jesus our Lord,

2 PETER 1:3
3 seeing that His divine power has given us all things that are needful for life and godliness, through our knowledge of Him who has appealed to us
by His own glorious perfections.

2 PETER 1:4
4 It is by means of these that He has granted us His precious and wondrous promises, in order that through them you may, one and all, become
sharers in the very nature of God, having completely escaped the corruption which exists in the world through earthly cravings.

2 PETER 1:5
5 But for this very reason - adding, on your part, all earnestness - along with your faith, manifest also a noble character: along with a noble character,
knowledge;

2 PETER 1:6
6 along with knowledge, self-control; along with self-control, power of endurance;

2 PETER 1:7
7 along with power of endurance, godliness; along with godliness, brotherly affection; and along with brotherly affection, love.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 502 / 632
2 PETER 1:8
8 If these things exist in you, and continually increase, they prevent your being either idle or unfruitful in advancing towards a full knowledge of our
2 PETER 1:7
7 along with power of endurance, godliness; along with godliness, brotherly affection; and along with brotherly affection, love.

2 PETER 1:8
8 If these things exist in you, and continually increase, they prevent your being either idle or unfruitful in advancing towards a full knowledge of our
Lord Jesus Christ.

2 PETER 1:9
9 For the man in whom they are lacking is blind and cannot see distant objects, in that he has forgotten that he has been cleansed from his old sins.

2 PETER 1:10
10 For this reason, brethren, be all the more in earnest to make sure that God has called you and chosen you; for it is certain that so long as you
practise these things, you will never stumble.

2 PETER 1:11
11 And so a triumphant admission into the eternal Kingdom of our Lord and Savior Jesus Christ will be freely granted to you.

2 PETER 1:12
12 For this reason I shall always persist in reminding you of these things, although you know them and are stedfast believers in truth which you
already possess.

2 PETER 1:13
13 But I think it right, so long as I remain in the body, my present dwelling-place, to arouse you by such reminders.

2 PETER 1:14
14 For I know that the time for me to lay aside my body is now rapidly drawing near, even as our Lord Jesus Christ has revealed to me.

2 PETER 1:15
15 So on every possible occasion I will also do my best to enable you to recall these things after my departure.

2 PETER 1:16
16 For when we made known to you the power and Coming of our Lord Jesus Christ, we were not eagerly following cleverly devised legends, but we
had been eye-witnesses of His majesty.

2 PETER 1:17
17 He received honor and glory from God the Father, and out of the wondrous glory words such as these were spoken to Him, "This is My dearly-
loved Son, in whom I take delight."

2 PETER 1:18
18 And we ourselves heard these words come from Heaven, when we were with Him on the holy mountain.

2 PETER 1:19
19 And in the written word of prophecy we have something more permanent; to which you do well to pay attention - as to a lamp shining in a dimly-
lighted place - until day dawns and the morning star rises in your hearts.

2 PETER 1:20
20 But, above all, remember that no prophecy in Scripture will be found to have come from the prophet's own prompting;

2 PETER 1:21
21 for never did any prophecy come by human will, but men sent by God spoke as they were impelled by the Holy Spirit.

CHAPTER 2

2 PETER 2:1
1 But there were also false prophets among the people, as there will be teachers of falsehood among you also, who will cunningly introduce fatal
divisions, disowning even the Sovereign Lord who has redeemed them, and bringing on themselves swift destruction.

2 PETER 2:2
2 And in their immoral ways they will have many eager disciples, through whom religion will be brought into disrepute.

2 PETER 2:3
3 Thirsting for riches, they will trade on you with their canting talk. From of old their judgment has been working itself out, and their destruction has
not been slumbering.

2 PETER 2:4
4 For God did not spare angels when they had sinned, but hurling them down to Tartarus consigned them to caves of darkness, keeping them in
readiness for judgment.

2 PETER 2:5
5 And He did not spare the ancient world, although He preserved Noah, a herald of righteousness, with seven others, when He brought a deluge on
the world of the ungodly.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                        Page 503 / 632
2 PETER 2:6
6 He reduced to ashes the cities of Sodom and Gomorrah, and condemned them to overthrow, making them an example to people who might in
future be living godless lives.
2 PETER 2:5
5 And He did not spare the ancient world, although He preserved Noah, a herald of righteousness, with seven others, when He brought a deluge on
the world of the ungodly.

2 PETER 2:6
6 He reduced to ashes the cities of Sodom and Gomorrah, and condemned them to overthrow, making them an example to people who might in
future be living godless lives.

2 PETER 2:7
7 But when righteous Lot was sore distressed by the gross misconduct of immoral men He rescued him.

2 PETER 2:8
8 (For their lawless deeds were torture, day after day, to the pure soul of that righteous man - all that he saw and heard whilst living in their midst.)

2 PETER 2:9
9 Since all this is so, the Lord knows how to rescue godly men from temptation, and on the other hand how to keep the unrighteous under
punishment in readiness for the Day of Judgment,

2 PETER 2:10
10 and especially those who are abandoned to sensuality - craving, as they do, for polluted things, and scorning control. Fool-hardy and self-willed,
they do not tremble when speaking evil of glorious beings;

2 PETER 2:11
11 while angels, though greater than they in might and power, do not bring any insulting accusation against such in the presence of the Lord.

2 PETER 2:12
12 But these men, like brute beasts, created (with their natural instincts) only to be captured or destroyed, are abusive in matters of which they are
ignorant, and in their corruption will perish,

2 PETER 2:13
13 being doomed to receive a requital for their guilt. They reckon it pleasure to feast daintily in broad daylight. They are spots and blemishes, while
feeding luxuriously at their love-feasts, and banqueting with you.

2 PETER 2:14
14 Their very eyes are full of adultery - being eyes which never cease from sin. These men set traps to catch unstedfast souls, their own hearts being
well trained in greed. They are fore-doomed to God's curse!

2 PETER 2:15
15 Forsaking the straight road, they have gone astray, having eagerly followed in the steps of Balaam, the son of Beor, who was bent on securing the
wages of unrighteousness.

2 PETER 2:16
16 But he was rebuked for his transgression: a dumb ass spoke with a human voice and checked the madness of the Prophet.

2 PETER 2:17
17 These people are wells without water, mists driven along by a storm, men for whom the dense darkness has been reserved.

2 PETER 2:18
18 For, while they pour out their frivolous and arrogant talk, they use earthly cravings - every kind of immorality - as a bait to entrap men who are
just escaping from the influence of those who live in error.

2 PETER 2:19
19 And they promise them freedom, although they are themselves the slaves of what is corrupt. For a man is the slave of any one by whom he has
been worsted in fight.

2 PETER 2:20
20 For if, after escaping from the pollutions of the world through a full knowledge of our Lord and Savior Jesus Christ, people are once more
entangled in these pollutions and are overcome, their last state has become worse than their first.

2 PETER 2:21
21 For it would have been better for them not to have fully known the way of righteousness, than, after knowing it, to turn back from the holy
commandments in which they were instructed.

2 PETER 2:22
22 Their case is that described in the true proverb, "A dog returns to what he has vomited," and also in the other proverb, "The sow has washed itself
and now goes back to roll in its filth."

CHAPTER 3

2 PETER 3:1
1 This letter which I am now writing to you, dear friends, is my second letter. In both my letters I seek to revive in your honest minds the memory of
certain things,

2Copyright
  PETER 3:2(c) 2005-2009, Infobase Media Corp.                                                                              Page 504 / 632
2 so that you may recall the words spoken long ago by the holy Prophets, and the commandments of our Lord and Savior given you through your
Apostles.
2 PETER 3:1
1 This letter which I am now writing to you, dear friends, is my second letter. In both my letters I seek to revive in your honest minds the memory of
certain things,

2 PETER 3:2
2 so that you may recall the words spoken long ago by the holy Prophets, and the commandments of our Lord and Savior given you through your
Apostles.

2 PETER 3:3
3 But, above all, remember that, in the last days, men will come who make a mock at everything - men governed only by their own passions,

2 PETER 3:4
4 and, asking, "What has become of His promised Return? For from the time our forefathers fell asleep all things continue as they have been ever
since the creation of the world."

2 PETER 3:5
5 For they are wilfully blind to the fact that there were heavens which existed of old, and an earth, the latter arising out of water and extending
continuously through water, by the command of God;

2 PETER 3:6
6 and that, by means of these, the then existing race of men was overwhelmed with water and perished.

2 PETER 3:7
7 But the present heavens and the present earth are, by the command of the same God, kept stored up, reserved for fire in preparation for a day of
judgment and of destruction for the ungodly.

2 PETER 3:8
8 But there is one thing, dear friends, which you must not forget. With the Lord one day resembles a thousand years and a thousand years resemble
one day.

2 PETER 3:9
9 The Lord is not slow in fulfilling His promise, in the sense in which some men speak of slowness. But He bears patiently with you, His desire being
that no one should perish but that all should come to repentance.

2 PETER 3:10
10 The day of the Lord will come like a thief - it will be a day on which the heavens will pass away with a rushing noise, the elements be destroyed in
the fierce heat, and the earth and all the works of man be utterly burnt up.

2 PETER 3:11
11 Since all these things are thus pre-destined to dissolution, what sort of men ought you to be found to be in all holy living and godly conduct,

2 PETER 3:12
12 eagerly looking forward to the coming of the day of God, by reason of which the heavens, all ablaze, will be destroyed, and the elements will melt
in the fierce heat?

2 PETER 3:13
13 But in accordance with His promise we are expecting new heavens and a new earth, in which righteousness will dwell.

2 PETER 3:14
14 Therefore, dear friends, since you have these expectations, earnestly seek to be found in His presence, free from blemish or reproach, in peace.

2 PETER 3:15
15 And always regard the patient forbearance of our Lord as salvation, as our dear brother Paul also has written to you in virtue of the wisdom
granted to him.

2 PETER 3:16
16 That is what he says in all his letters, when speaking in them of these things. In those letters there are some statements hard to understand, which
ill-taught and unprincipled people pervert, just as they do the rest of the Scriptures, to their own ruin.

2 PETER 3:17
17 You, therefore, dear friends, having been warned beforehand, must continually be on your guard so as not to be led astray by the false teaching of
immoral men nor fall from your own stedfastness.

2 PETER 3:18
18 But be always growing in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be all glory, both now and to the day of Eternity!
1 JOHN

John's First Letter

That this Letter was the actual work of the Apostle John, the son of Zabdi, has been abundantly testified from the very earliest times.

Some modern critics have doubted it, on the ground of internal evidence. But a calm survey of the whole case does not bear out their objections. Dr. Salmon well says
that no explanation of the origin of the Epistle fits the facts so well as the one which has always prevailed. It seems to have been addressed to the Church at large, with
perhaps  special
 Copyright       reference to Infobase
            (c) 2005-2009,    the Churches  in Roman
                                        Media   Corp. Asia.                                                                                           Page 505 / 632
The connection between this Letter and the fourth Gospel is "intimate and organic. The Gospel is objective and the Epistle subjective. The Gospel suggests principles of
conduct which the Epistle lays down explicitly. The Epistle implies facts which the Gospel states as historically true."
That this Letter was the actual work of the Apostle John, the son of Zabdi, has been abundantly testified from the very earliest times.

Some modern critics have doubted it, on the ground of internal evidence. But a calm survey of the whole case does not bear out their objections. Dr. Salmon well says
that no explanation of the origin of the Epistle fits the facts so well as the one which has always prevailed. It seems to have been addressed to the Church at large, with
perhaps special reference to the Churches in Roman Asia.

The connection between this Letter and the fourth Gospel is "intimate and organic. The Gospel is objective and the Epistle subjective. The Gospel suggests principles of
conduct which the Epistle lays down explicitly. The Epistle implies facts which the Gospel states as historically true."

This Letter appears to have been written from Ephesus, and critics have usually assigned 95 A. D., or some other year equally late in the Apostolic age, as the probable
date of its composition. On the other hand the internal evidence points to a date immediately preceding the destruction of Jerusalem in 70 A.D. See 2:8(last clause);
2:18; 4:3; and note the expectation of a speedy Coming of Christ (2:28; 3:2) - an expectation which seems almost to have ceased in the early Church after that date.

CHAPTER 1

2 PETER 1:1
1 That which was from the beginning, which we have listened to, which we have seen with our own eyes, and our own hands have handled
concerning the Word of Life -

2 PETER 1:2
2 the Life was manifested, and we have seen and bear witness, and we declare unto you the Life of the Ages which was with the Father and was
manifested to us -

2 PETER 1:3
3 that which we have seen and listened to we now announce to you also, in order that you also may have fellowship in it with us, and this fellowship
with us is fellowship with the Father and with His Son Jesus Christ.

2 PETER 1:4
4 And we write these things in order that our joy may be made complete.

2 PETER 1:5
5 This is the Message which we have heard from the Lord Jesus and now deliver to you - God is Light, and in Him there is no darkness.

2 PETER 1:6
6 If, while we are living in darkness, we profess to have fellowship with Him, we speak falsely and are not adhering to the truth.

2 PETER 1:7
7 But if we live in the light as He is in the light, we have fellowship with one another, and the blood of Jesus, His Son, cleanses us from all sin.

2 PETER 1:8
8 If we claim to be already free from sin, we lead ourselves astray and the truth has no place in our hearts.

2 PETER 1:9
9 If we confess our sins, He is so faithful and just that He forgives us our sins and cleanses us from all unrighteousness.

2 PETER 1:10
10 If we deny that we have sinned, we make Him a liar, and His Message has no place in our hearts.

CHAPTER 2

2 PETER 2:1
1 Dear children, I write thus to you in order that you may not sin. If any one sins, we have an Advocate with the Father - Jesus Christ the righteous;

2 PETER 2:2
2 and He is an atoning sacrifice for our sins, and not for ours only, but also for the sins of the whole world.

2 PETER 2:3
3 And by this we may know that we know Him - if we obey His commands.

2 PETER 2:4
4 He who professes to know Him, and yet does not obey His commands, is a liar, and the truth has no place in his heart.

2 PETER 2:5
5 But whoever obeys His Message, in him love for God has in very deed reached perfection. By this we can know that we are in Him.

2 PETER 2:6
6 The man who professes to be continuing in Him is himself also bound to live as He lived.

2 PETER 2:7
7 My dearly-loved friends, it is no new command that I am now giving you, but an old command which you have had from the very beginning. By
the old command I mean the teaching which you have already received.

2 PETER 2:8
8 And yet I am giving you a new command, for such it really is, so far as both He and you are concerned: because the darkness is now passing away
and the light,
 Copyright     the true light,
           (c) 2005-2009,      is already
                           Infobase       beginning
                                      Media Corp. to shine.                                                                                          Page 506 / 632
2 PETER 2:9
9 Any one who professes to be in the light and yet hates his brother man is still in darkness.
2 PETER 2:8
8 And yet I am giving you a new command, for such it really is, so far as both He and you are concerned: because the darkness is now passing away
and the light, the true light, is already beginning to shine.

2 PETER 2:9
9 Any one who professes to be in the light and yet hates his brother man is still in darkness.

2 PETER 2:10
10 He who loves his brother man continues in the light, and his life puts no stumbling-block in the way of others.

2 PETER 2:11
11 But he who hates his brother man is in darkness and is walking in darkness; and he does not know where he is going - because the darkness has
blinded his eyes.

2 PETER 2:12
12 I am writing to you, dear children, because for His sake your sins are forgiven you.

2 PETER 2:13
13 I am writing to you, fathers, because you know Him who has existed from the very beginning. I am writing to you, young men, because you have
overcome the Evil one. I have written to you, children, because you know the Father.

2 PETER 2:14
14 I have written to you, fathers, because you know Him who has existed from the very beginning. I have written to you, young men, because you
are strong and God's Message still has a place in your hearts, and you have overcome the Evil one.

2 PETER 2:15
15 Do not love the world, nor the things in the world. If any one loves the world, there is no love in his heart for the Father.

2 PETER 2:16
16 For the things in the world - the cravings of the earthly nature, the cravings of the eyes, the show and pride of life - they all come, not from the
Father, but from the world.

2 PETER 2:17
17 And the world, with its cravings, is passing away, but he who does God's will continues for ever.

2 PETER 2:18
18 Dear children, the last hour has come; and as you once heard that there was to be an anti-Christ, so even now many anti-Christs have appeared.
By this we may know that the last hour has come.

2 PETER 2:19
19 They have gone forth from our midst, but they did not really belong to us; for had they belonged to us, they would have remained with us. But
they left us that it might be manifest that professed believers do not all belong to us.

2 PETER 2:20
20 As for you, you have an anointing from the holy One and have perfect knowledge.

2 PETER 2:21
21 I have written to you, not because you are ignorant of the truth, but because you know it, and you know that nothing false comes from the truth.

2 PETER 2:22
22 Who is a liar compared with him who denies that Jesus is the Christ? He who disowns the Father and the Son is the anti-Christ.

2 PETER 2:23
23 No one who disowns the Son has the Father. He who acknowledges the Son has also the Father.

2 PETER 2:24
24 As for you, let the teaching which you have received from the very beginning continue in your hearts. If that teaching does continue in your
hearts, you also will continue to be in union with the Son and with the Father.

2 PETER 2:25
25 And this is the promise which He Himself has given us - the Life of the Ages.

2 PETER 2:26
26 I have thus written to you concerning those who are leading you astray.

2 PETER 2:27
27 And as for you, the anointing which you received from Him remains within you, and there is no need for any one to teach you. But since His
anointing gives you instruction in all things - and is true and is no falsehood - you are continuing in union with Him even as it has taught you to do.

2 PETER 2:28
28 And now, dear children, continue in union with Him; so that, if He re-appears, we may have perfect confidence, and may not shrink away in
shame from His presence at His Coming.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                          Page 507 / 632
2 PETER 2:29
29 Since you know that He is righteous, be assured also that the man who habitually acts righteously is a child of His.
2 PETER 2:28
28 And now, dear children, continue in union with Him; so that, if He re-appears, we may have perfect confidence, and may not shrink away in
shame from His presence at His Coming.

2 PETER 2:29
29 Since you know that He is righteous, be assured also that the man who habitually acts righteously is a child of His.

CHAPTER 3

2 PETER 3:1
1 See what marvellous love the Father has bestowed upon us - that we should be called God's children: and that is what we are. For this reason the
world does not recognize us - because it has not known Him.

2 PETER 3:2
2 Dear friends, we are now God's children, but what we are to be in the future has not yet been fully revealed. We know that if Christ reappears we
shall be like Him, because we shall see Him as He is.

2 PETER 3:3
3 And every man who has this hope fixed on Him, purifies himself so as to be as pure as He is.

2 PETER 3:4
4 Every one who is guilty of sin is also guilty of violating Law; for sin is the violation of Law.

2 PETER 3:5
5 And you know that He appeared in order to take away sins; and in Him there is no sin.

2 PETER 3:6
6 No one who continues in union with Him lives in sin: no one who lives in sin has seen Him or knows Him.

2 PETER 3:7
7 Dear children, let no one lead you astray. The man who acts righteously is righteous, just as He is righteous.

2 PETER 3:8
8 He who is habitually guilty of sin is a child of the Devil, because the Devil has been a sinner from the very beginning. The Son of God appeared for
the purpose of undoing the work of the Devil.

2 PETER 3:9
9 No one who is a child of God is habitually guilty of sin. A God-given germ of life remains in him, and he cannot habitually sin - because he is a
child of God.

2 PETER 3:10
10 By this we can distinguish God's children and the Devil's children: no one who fails to act righteously is a child of God, nor he who does not love
his brother man.

2 PETER 3:11
11 For this is the Message you have heard from the beginning - that we are to love one another.

2 PETER 3:12
12 We are not to resemble Cain, who was a child of the Evil one and killed his own brother. And why did he kill him? Because his own actions were
wicked and his brother's actions righteous.

2 PETER 3:13
13 Do not be surprised, brethren, if the world hates you.

2 PETER 3:14
14 As for us, we know that we have already passed out of death into Life - because we love our brother men. He who is destitute of love continues
dead.

2 PETER 3:15
15 Every one who hates his brother man is a murderer; and you know that no murderer has the Life of the Ages continuing in him.

2 PETER 3:16
16 We know what love is - through Christ's having laid down His life on our behalf; and in the same way we ought to lay down our lives for our
brother men.

2 PETER 3:17
17 But if any one has this world's wealth and sees that his brother man is in need, and yet hardens his heart against him - how can such a one
continue to love God?

2 PETER 3:18
18 Dear children, let us not love in words only nor with the lips, but in deed and in truth.

2Copyright
  PETER 3:19
           (c) 2005-2009, Infobase Media Corp.                                                                                      Page 508 / 632
19 And in this way we shall come to know that we are loyal to the truth, and shall satisfy our consciences in His presence

2 PETER 3:20
2 PETER 3:18
18 Dear children, let us not love in words only nor with the lips, but in deed and in truth.

2 PETER 3:19
19 And in this way we shall come to know that we are loyal to the truth, and shall satisfy our consciences in His presence

2 PETER 3:20
20 in whatever matters our hearts condemn us - because God is greater than our hearts and knows everything.

2 PETER 3:21
21 Dear friends, if our hearts do not condemn us, we have perfect confidence towards God;

2 PETER 3:22
22 and whatever we ask for we obtain from Him, because we obey His commands and do the things which are pleasing in His sight.

2 PETER 3:23
23 And this is His command - that we are to believe in His Son Jesus Christ and love one another, just as He has commanded us to do.

2 PETER 3:24
24 The man who obeys His commands continues in union with God, and God continues in union with him; and through His Spirit whom He has
given us we can know that He continues in union with us.

CHAPTER 4

2 PETER 4:1
1 Dear friends, do not believe every spirit, but put the spirits to the test to see whether they are from God; for many false teachers have gone out into
the world.

2 PETER 4:2
2 The test by which you may recognize the Spirit of God is that every spirit which acknowledges that Jesus Christ has come as man is from God,

2 PETER 4:3
3 and that no spirit is from God which does not acknowledge this about Jesus. Such is the spirit of the anti-Christ; of whose coming you have heard,
and it is already in the world.

2 PETER 4:4
4 As for you, dear children, you are God's children, and have successfully resisted them; for greater is He who is in you than he who is in the world.

2 PETER 4:5
5 They are the world's children, and so their language is that of the world, and the world listens to them. We are God's children.

2 PETER 4:6
6 The man who is beginning to know God listens to us, but he who is not a child of God does not listen to us. By this test we can distinguish the Spirit
of truth from the spirit of error.

2 PETER 4:7
7 Dear friends, let us love one another; for love has its origin in God, and every one who loves has become a child of God and is beginning to know
God.

2 PETER 4:8
8 He who is destitute of love has never had any knowledge of God; because God is love.

2 PETER 4:9
9 God's love for us has been manifested in that He has sent His only Son into the world so that we may have Life through Him.

2 PETER 4:10
10 This is love indeed - we did not love God, but He loved us and sent His Son to be an atoning sacrifice for our sins.

2 PETER 4:11
11 Dear friends, if God has so loved us, we also ought to love one another.

2 PETER 4:12
12 No one has ever yet seen God. If we love one another, God continues in union with us, and His love in all its perfection is in our hearts.

2 PETER 4:13
13 We can know that we are continuing in union with Him and that He is continuing in union with us, by the fact that He has given us a portion of
His Spirit.

2 PETER 4:14
14 And we have seen and bear witness that the Father has sent the Son to be the Savior of the world.

2 PETER 4:15
15 Whoever acknowledges that Jesus is the Son of God - God continues in union with him, and he continues in union with God.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                         Page 509 / 632
2 PETER 4:16
16 And, as for us, we know the love which God has for us, and we confide in it. God is love, and he who continues to love continues in union with
2 PETER 4:15
15 Whoever acknowledges that Jesus is the Son of God - God continues in union with him, and he continues in union with God.

2 PETER 4:16
16 And, as for us, we know the love which God has for us, and we confide in it. God is love, and he who continues to love continues in union with
God, and God continues in union with him.

2 PETER 4:17
17 Our love will be manifested in all its perfection by our having complete confidence on the day of the Judgment; because just what He is, we also
are in the world.

2 PETER 4:18
18 Love has in it no element of fear; but perfect love drives away fear, because fear involves pain, and if a man gives way to fear, there is something
imperfect in his love.

2 PETER 4:19
19 We love because God first loved us.

2 PETER 4:20
20 If any one says that he loves God, while he hates his brother man, he is a liar; for he who does not love his brother man whom he has seen, cannot
love God whom he has not seen.

2 PETER 4:21
21 And the command which we have from Him is that he who loves God must love his brother man also.

CHAPTER 5

2 PETER 5:1
1 Every one who believes that Jesus is the Christ is a child of God; and every one who loves the Father loves also Him who is the Father's Child.

2 PETER 5:2
2 The fact that we love God Himself, and obey His commands, is a proof that we love God's children.

2 PETER 5:3
3 Love for God means obedience to His commands; and His commands are not irksome.

2 PETER 5:4
4 For every child of God overcomes the world; and the victorious principle which has overcome the world is our faith.

2 PETER 5:5
5 Who but the man that believes that Jesus is the Son of God overcomes the world?

2 PETER 5:6
6 Jesus Christ is He who came with water and blood; not with the water only, but with the water and with the blood. And it is the Spirit who gives
testimony - because the Spirit is the Truth.

2 PETER 5:7
7 For there are three that give testimony - the Spirit, the water, and the blood;

2 PETER 5:8
8 and there is complete agreement between these three.

2 PETER 5:9
9 If we accept the testimony of men, God's testimony is greater: for God's testimony consists of the things which He has testified about His Son.

2 PETER 5:10
10 He who believes in the Son of God has the testimony in his own heart: he who does not believe God has made Him a liar, in that he has refused to
accept the testimony which God has given about His Son.

2 PETER 5:11
11 And that testimony is to the effect that God has given us the Life of the Ages, and that this Life is in His Son.

2 PETER 5:12
12 He who has the Son has the Life: he who has not the Son of God has not the Life.

2 PETER 5:13
13 I write all this to you in order that you who believe in the Son of God may know for certain that you already have the Life of the Ages.

2 PETER 5:14
14 And we have an assured confidence that whenever we ask anything in accordance with His will, He listens to us.

2 PETER 5:15
 Copyright
15         (c) we
   And since   2005-2009, Infobase
                  know that         Media
                             He listens    Corp.
                                        to us, then whatever we ask, we know that we have the things which we have asked from Him.
                                                                                                                               Page 510 / 632

2 PETER 5:16
14 And we have an assured confidence that whenever we ask anything in accordance with His will, He listens to us.

2 PETER 5:15
15 And since we know that He listens to us, then whatever we ask, we know that we have the things which we have asked from Him.

2 PETER 5:16
16 If any one sees a brother man committing a sin which is not unto death, he shall ask and God shall give him life - for those who do not sin unto
death. There is such a thing as sin unto death; for that I do not bid him make request.

2 PETER 5:17
17 Any kind of wrongdoing is sin; but there is sin which is not unto death.

2 PETER 5:18
18 We know that no one who is a child of God lives in sin, but He who is God's Child keeps him, and the Evil one cannot touch him.

2 PETER 5:19
19 We know that we are children of God, and that the whole world lies in the power of the Evil one.

2 PETER 5:20
20 And we know that the Son of God has come, and has given us understanding so that we know the true One, and are in union with the true One -
that is, we are in union with His Son Jesus Christ. He is the true God and the Life of the Ages.

2 PETER 5:21
21 Dear children, guard yourselves from idols.


Weymouth 2 JOHN
John's Second Letter

Although we are unable to fix the exact date of this Letter or the place at which it was written, there is sufficient evidence, both external and internal, to warrant our
acceptance of it as a genuine work of the Apostle John.

Some have thought that the "lady" addressed stands for an unknown Church, but upon careful consideration it appears more reasonable and natural to regard the Letter
as having been a private one. It is impossible to discover the name of the individual to whom it was sent, but both this and the following Letter may be taken as
"precious specimens of the private correspondence of the beloved Apostle."

CHAPTER 1

2 JOHN 1:1
1 The Elder to the elect lady and her children. Truly I love you all, and not I alone, but also all who know the truth,

2 JOHN 1:2
2 for the sake of the truth which is continually in our hearts and will be with us for ever.

2 JOHN 1:3
3 Grace, mercy and peace will be with us from God the Father, and from Jesus Christ the Son of the Father, in truth and love.

2 JOHN 1:4
4 It is an intense joy to me to have found some of your children living true Christian lives, in obedience to the command which we have received from
the Father.

2 JOHN 1:5
5 And now, dear lady, I pray you - writing to you, as I do, not a new command, but the one which we have had from the very beginning - let us love
one another.

2 JOHN 1:6
6 The love of which I am speaking consists in our living in obedience to God's commands. God's command is that you should live in obedience to
what you all heard from the very beginning.

2 JOHN 1:7
7 For many deceivers have gone out into the world - men who do not acknowledge Jesus as Christ who has come in human nature. Such a one is 'the
deceiver' and 'the anti-Christ.'

2 JOHN 1:8
8 Keep guard over yourselves, so that you may not lose the results of your good deeds, but may receive back a full reward.

2 JOHN 1:9
9 No one has God, who instead of remaining true to the teaching of Christ, presses on in advance: but he who remains true to that teaching has both
the Father and the Son.

2 JOHN 1:10
10 If any one who comes to you does not bring this teaching, do not receive him under your roof nor bid him Farewell.

2Copyright
  JOHN 1:11(c) 2005-2009, Infobase Media Corp.                                                                                                          Page 511 / 632
11 He who bids him Farewell is a sharer in his evil deeds.
2 JOHN 1:10
10 If any one who comes to you does not bring this teaching, do not receive him under your roof nor bid him Farewell.

2 JOHN 1:11
11 He who bids him Farewell is a sharer in his evil deeds.

2 JOHN 1:12
12 I have a great deal to say to you all, but will not write it with paper and ink. Yet I hope to come to see you and speak face to face, so that your
happiness may be complete.

2 JOHN 1:13
13 The children of your elect sister send greetings to you.


Weymouth 3 JOHN
John's Third Letter

There can be no doubt that this Letter was addressed to an individual person. We cannot affix to it a definite date, or place, but the most natural supposition - which
there is nothing to contradict - is that it came from the Apostle in Ephesus, about the same time as the preceding Letter.

The special mention of Diotrephes and his behaviour points indeed to a somewhat advanced development in the Church to which Galus belonged, but such characters
are all too possible at any juncture to afford in this instance any guarantee of a later date.

In this, as in the preceding Letters, the writer's great concern is that transcendental truth should be embodied in practical holiness.

CHAPTER 1

3 JOHN 1:1
1 The Elder to his dear friend Gaius. Truly I love you.

3 JOHN 1:2
2 My dear friend, I pray that you may in all respects prosper and enjoy good health, just as your soul already prospers.

3 JOHN 1:3
3 For it is an intense joy to me when brethren come and bear witness to your fidelity to the truth - that you live in obedience to the truth.

3 JOHN 1:4
4 I have no greater joy than to hear that my children are living in obedience to the truth.

3 JOHN 1:5
5 My dear friend, you are acting faithfully in all your behaviour towards the brethren, even when they are strangers to you.

3 JOHN 1:6
6 They have testified, in the presence of the Church, to your love; and you will do well to help them on their journey in a manner worthy of your
fellowship with God.

3 JOHN 1:7
7 For it is for Christ that they have gone forth, accepting nothing from the Gentiles.

3 JOHN 1:8
8 It is therefore our duty to show hospitality to such men, so that we may be fellow workers in promoting the truth.

3 JOHN 1:9
9 I wrote to the Church, but Diotrephes, who loves to have the first place among them, refuses to listen to us.

3 JOHN 1:10
10 For this reason, if I come, I shall not forget his conduct, nor his idle and mischievous talk against us. And he does not stop there: he not only will
not receive the brethren, but those who desire to do this he hinders, and excludes them from the Church.

3 JOHN 1:11
11 My dear friend, do not follow wrong examples, but right ones. He who habitually does what is right is a child of God: he who habitually does
what is wrong has not seen God.

3 JOHN 1:12
12 The character of Demetrius has the approval of all men, and of the truth itself. We also express our approval of it, and you know that we only give
our approval to that which is true.

3 JOHN 1:13
13 I have a great deal to say to you, but I do not wish to go on writing it with ink and pen.

3 JOHN 1:14
14 But I hope to see you very soon, and then we will speak face to face. Peace be with you. Our friends send greetings to you. Greet our friends
individually.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 512 / 632
Weymouth JUDE
3 JOHN 1:14
14 But I hope to see you very soon, and then we will speak face to face. Peace be with you. Our friends send greetings to you. Greet our friends
individually.


Weymouth JUDE
Jude's Letter

Of the time and place of the composition of this Letter we know nothing beyond what may be inferred from its contents. These seem to show that it was written in
Palestine, and the absence of any reference to so striking an event as the destruction of Jerusalem points to a date earlier than 70 A. D.

It has, however, been thought that such a rebuke of error and licentiousness as that which this Letter contains can only apply to the forms of Gnosticism known to have
existed in the first quarter of the second century. But there is no reason to doubt that the author was the man he asserts he was, the brother of James, the head of the
Church in Jerusalem. He was, therefore, not an Apostle but one of the Lord's brothers.

The abiding value of the Letter consists in its severe condemnation of merely professional Christianity, and its remarkably beautiful doxology.

CHAPTER 1

JUDE 1:1
1 Jude, a bondservant of Jesus Christ and a brother of James: To those who are in God the Father, enfolded in His love, and kept for Jesus Christ, and
called.

JUDE 1:2
2 May mercy, peace and love be abundantly granted to you.

JUDE 1:3
3 Dear friends, since I am eager to begin a letter to you on the subject of our common salvation, I find myself constrained to write and cheer you on
to the vigorous defense of the faith delivered once for all to God's people.

JUDE 1:4
4 For certain persons have crept in unnoticed - men spoken of in ancient writings as pre-destined to this condemnation - ungodly men, who pervert
the grace of our God into an excuse for immorality, and disown Jesus Christ, our only Sovereign and Lord.

JUDE 1:5
5 I desire to remind you - although the whole matter is already familiar to you - that the Lord saved a people out of the land of Egypt, but afterwards
destroyed those who had no faith.

JUDE 1:6
6 And angels - those who did not keep the position originally assigned to them, but deserted their own proper abode - He reserves in everlasting
bonds, in darkness, in preparation for the judgment of the great day.

JUDE 1:7
7 So also Sodom and Gomorrah - and the neighboring towns in the same manner - having been guilty of gross fornication and having gone astray in
pursuit of unnatural vice, are now before us as a specimen of the fire of the Ages in the punishment which they are undergoing.

JUDE 1:8
8 Yet in just the same way these dreamers also pollute the body, while they set authority at naught and speak evil of dignities.

JUDE 1:9
9 But Michael the Archangel, when contending with the Devil and arguing with him about the body of Moses, did not dare to pronounce judgment
on him in abusive terms, but simply said, "The Lord rebuke you."

JUDE 1:10
10 Yet these men are abusive in matters of which they know nothing, and in things which, like the brutes, they understand instinctively - in all these
they corrupt themselves.

JUDE 1:11
11 Alas for them; for they have followed in the steps of Cain; for the sake of gain they have rushed on headlong in the evil ways of Balaam; and have
perished in rebellion like that of Korah!

JUDE 1:12
12 These men - sunken rocks! - are those who share the pleasure of your love-feasts, unrestrained by fear while caring only for themselves; clouds
without water, driven away by the winds; trees that cast their fruit, barren, doubly dead, uprooted;

JUDE 1:13
13 wild waves of the sea, foaming out their own shame; wandering stars, for whom is reserved dense darkness of age-long duration.

JUDE 1:14
14 It was also about these that Enoch, who belonged to the seventh generation from Adam, prophesied, saying, "The Lord has come, attended by
myriads of His people, to execute judgment upon all,

 Copyright
JUDE   1:15(c) 2005-2009, Infobase Media Corp.                                                                                   Page 513 / 632
15 and to convict all the ungodly of all the ungodly deeds which in their ungodliness they have committed, and of all the hard words which they,
ungodly sinners as they are, have spoken against Him."
JUDE 1:14
14 It was also about these that Enoch, who belonged to the seventh generation from Adam, prophesied, saying, "The Lord has come, attended by
myriads of His people, to execute judgment upon all,

JUDE 1:15
15 and to convict all the ungodly of all the ungodly deeds which in their ungodliness they have committed, and of all the hard words which they,
ungodly sinners as they are, have spoken against Him."

JUDE 1:16
16 These men are murmurers, ever bemoaning their lot. Their lives are guided by their evil passions, and their mouths are full of big, boastful words,
while they treat individual men with admiring reverence for the sake of the advantage they can gain.

JUDE 1:17
17 But as for you, my dearly-loved friends, remember the words that before now were spoken by the Apostles of our Lord Jesus Christ -

JUDE 1:18
18 how they declared to you, "In the last times there shall be scoffers, obeying only their own ungodly passions."

JUDE 1:19
19 These are those who cause divisions. They are men of the world, wholly unspiritual.

JUDE 1:20
20 But you, my dearly-loved friends, building yourselves up on the basis of your most holy faith and praying in the Holy Spirit,

JUDE 1:21
21 must keep yourselves safe in the love of God, waiting for the mercy of our Lord Jesus Christ which will result in the Life of the Ages.

JUDE 1:22
22 Some, when they argue with you, you must endeavor to convince;

JUDE 1:23
23 others you must try to save, as brands plucked from the flames; and on others look with pity mingled with fear, while you hate every trace of their
sin.

JUDE 1:24
24 But to Him who is able to keep you safe from stumbling, and cause you to stand in the presence of His glory free from blemish and full of exultant
joy -

JUDE 1:25
25 to the only God our Savior - through Jesus Christ our Lord, be ascribed glory, majesty, might, and authority, as it was before all time, is now, and
shall be to all the Ages! Amen.


Weymouth REVELATION
The Revelation
Of
John

The Apocalypse was written either in 67, or in 96, A.D. An oft-quoted statement of Irenaeus that it, or its author - there is no word inserted to indicate which of the
two he meant - "was seen" about the end of the reign of Domitian, is regarded by many as a conclusive proof of the later date. On the other hand, the "internal
evidence" - the evidence, that is, furnished by the contents of the book itself - appears to point even more unmistakably to the earlier date. E.g-., in 11:1,2,8, the Holy
City and the earthly Temple are spoken of as being still in existence, and as about to be trodden under foot by the Gentiles.

The language of the book has also a bearing upon the problem of its date. Although other explanations have been suggested, the many Hebrew idioms that it contains
as compared with the much purer Greek of the fourth Gospel - which was probably by the same author - seem to indicate that it was written long before that Gospel,
at a time when the Apostle had as yet only an imperfect acquaintance with the Greek language.

Dr. Stuart Russell, in his work The Parousia, has contended for the belief that the fall of Jerusalem and Judaism in 70 A.D. marked a stupendous epoch in the unseen
world, a personal - although unrecorded - return of the Savior to the earth then taking place (cp. Acts 7:55; 9:7; 1 Corinthians 9:1), accompanied by a spiritual
judgment of bygone generations, a resurrection from Hades to Heaven of the faithful of past ages, and an ingathering of saints then on earth into the Father's House of
many mansions (Matthew 24:31; John 14:3; 1 Thessalonians 4:17; 2 Thessalonians 2:1).

If this belief ever obtains general acceptance the earlier date of the Apocalypse will also be regarded as fully established. For it will then be seen that the book
describes beforehand events which took place in 70 A.D. and the years immediately preceding, partly on earth and partly in the spiritual world, and is mainly concerned
with the downfall of the earthly Jerusalem and the setting up of Christ's heavenly Kingdom - the new Jerusalem. And its many mysterious symbols will be seen to have
been a cipher of which the first Christians held the key, but which hid its meaning from their enemies.

Many scholars, however, regard the book as a document of Nero's time carefully incorporated in one written about 90 A.D.: "a Jewish Apocalypse in a Christian
framework;" both perhaps being by the same author. - Editor.

CHAPTER 1

REVELATION 1:1
1 The revelation given by Jesus Christ, which God granted Him, that He might make known to His servants certain events which must shortly come
to pass: and
 Copyright (c)He sent His angel
               2005-2009,       andMedia
                          Infobase  communicated
                                         Corp.    it to His servant John.
                                                                                                                                                      Page 514 / 632
REVELATION 1:2
2 This is the John who taught the truth concerning the Word of God and the truth told us by Jesus Christ - a faithful account of what he had seen.
REVELATION 1:1
1 The revelation given by Jesus Christ, which God granted Him, that He might make known to His servants certain events which must shortly come
to pass: and He sent His angel and communicated it to His servant John.

REVELATION 1:2
2 This is the John who taught the truth concerning the Word of God and the truth told us by Jesus Christ - a faithful account of what he had seen.

REVELATION 1:3
3 Blessed is he who reads and blessed are those who listen to the words of this prophecy and lay to heart what is written in it; for the time for its
fulfillment is now close at hand.

REVELATION 1:4
4 John sends greetings to the seven Churches in the province of Asia. May grace be granted to you, and peace, from Him who is and was and
evermore will be; and from the seven Spirits which are before His throne;

REVELATION 1:5
5 and from Jesus Christ, the truthful witness, the first of the dead to be born to Life, and the Ruler of the kings of the earth. To Him who loves us and
has freed us from our sins with His own blood,

REVELATION 1:6
6 and has formed us into a Kingdom, to be priests to God, His Father - to Him be ascribed the glory and the power until the Ages of the Ages. Amen.

REVELATION 1:7
7 He is coming in the clouds, and every eye will see Him, and so will those who pierced Him; and all the nations of the earth will gaze on Him and
mourn. Even so. Amen.

REVELATION 1:8
8 "I am the Alpha and the Omega," says the Lord God, "He who is and was and evermore will be - the Ruler of all."

REVELATION 1:9
9 I John, your brother, and a sharer with you in the sorrows and Kingship and patient endurance of Jesus, found myself in the island of Patmos, on
account of the Word of God and the truth told us by Jesus.

REVELATION 1:10
10 In the Spirit I found myself present on the day of the Lord, and I heard behind me a loud voice which resembled the blast of a trumpet.

REVELATION 1:11
11 It said, "Write forthwith in a roll an account of what you see, and send it to the seven Churches - to Ephesus, Smyrna, Pergamum, Thyateira,
Sardis, Philadelphia and Laodicea."

REVELATION 1:12
12 I turned to see who it was that was speaking to me; and then I saw seven golden lampstands,

REVELATION 1:13
13 and in the center of the lampstands some One resembling the Son of Man, clothed in a robe which reached to His feet, and with a girdle of gold
across His breast.

REVELATION 1:14
14 His head and His hair were white, like white wool - as white as snow; and His eyes resembled a flame of fire.

REVELATION 1:15
15 His feet were like silver-bronze, when it is white-hot in a furnace; and His voice resembled the sound of many waters.

REVELATION 1:16
16 In His right hand He held seven stars, and a sharp, two-edged sword was seen coming from His mouth; and His glance resembled the sun when it
is shining with its full strength.

REVELATION 1:17
17 When I saw Him, I fell at His feet as if I were dead. But He laid His right hand upon me and said, "Do not be afraid: I am the First and the Last,
and the ever-living One.

REVELATION 1:18
18 I died; but I am now alive until the Ages of the Ages, and I have the keys of the gates of Death and of Hades!

REVELATION 1:19
19 Write down therefore the things you have just seen, and those which are now taking place, and those which are soon to follow:

REVELATION 1:20
20 the secret meaning of the seven stars which you have seen in My right hand, and of the seven lampstands of gold. The seven stars are the ministers
of the seven Churches, and the seven lampstands are the seven Churches.

CHAPTER 2
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                          Page 515 / 632
REVELATION 2:1
1 "To the minister of the Church in Ephesus write as follows: "'This is what He who holds the seven stars in the grasp of His right hand says - He who
walks to and fro among the seven lampstands of gold.
of the seven Churches, and the seven lampstands are the seven Churches.

CHAPTER 2

REVELATION 2:1
1 "To the minister of the Church in Ephesus write as follows: "'This is what He who holds the seven stars in the grasp of His right hand says - He who
walks to and fro among the seven lampstands of gold.

REVELATION 2:2
2 I know your doings and your toil and patient suffering. And I know that you cannot tolerate wicked men, but have put to the test those who say
that they themselves are Apostles but are not, and you have found them to be liars.

REVELATION 2:3
3 And you endure patiently and have borne burdens for My sake and have never grown weary.

REVELATION 2:4
4 Yet I have this against you - that you no longer love Me as you did at first.

REVELATION 2:5
5 Be mindful, therefore, of the height from which you have fallen. Repent at once, and act as you did at first, or else I will surely come and remove
your lampstand out of its place - unless you repent.

REVELATION 2:6
6 Yet this you have in your favor: you hate the doings of the Nicolaitans, which I also hate.

REVELATION 2:7
7 "'Let all who have ears give heed to what the Spirit is saying to the Churches. To him who overcomes I will give the privilege of eating the fruit of
the Tree of Life, which is in the Paradise of God.'

REVELATION 2:8
8 "To the minister of the Church at Smyrna write as follows: "'This is what the First and the Last says - He who died and has returned to life.

REVELATION 2:9
9 Your sufferings I know, and your poverty - but you are rich - and the evil name given you by those who say that they themselves are Jews, and are
not, but are Satan's synagogue.

REVELATION 2:10
10 Dismiss your fears concerning all that you are about to suffer. I tell you that the Devil is about to throw some of you into prison that you may be
put to the test, and for ten days you will have to endure persecution. Be faithful to the End, even if you have to die, and then I will give you the
victor's Wreath of Life.

REVELATION 2:11
11 "'Let all who have ears give heed to what the Spirit is saying to the Churches. He who overcomes shall be in no way hurt by the Second Death.'

REVELATION 2:12
12 "To the minister of the Church at Pergamum write as follows: "'This is what He who has the sharp, two-edged sword says. I know where you
dwell.

REVELATION 2:13
13 Satan's throne is there; and yet you are true to Me, and did not deny your faith in Me, even in the days of Antipas My witness and faithful friend,
who was put to death among you, in the place where Satan dwells.

REVELATION 2:14
14 Yet I have a few things against you, because you have with you some that cling to the teaching of Balaam, who taught Balak to put a stumbling-
block in the way of the descendants of Israel - to eat what had been sacrificed to idols, and commit fornication.

REVELATION 2:15
15 So even you have some that cling in the same way to the teaching of the Nicolaitans.

REVELATION 2:16
16 Repent, at once; or else I will come to you quickly, and will make war upon them with the sword which is in My mouth.

REVELATION 2:17
17 "'Let all who have ears give heed to what the Spirit is saying to the Churches. He who overcomes - to him I will give some of the hidden Manna,
and a white stone; and - written upon the stone and known only to him who receives it - a new name.'

REVELATION 2:18
18 "To the minister of the Church at Thyateira write as follows: "'This is what the Son of God says - He who has eyes like a flame of fire, and feet
resembling silver-bronze.

REVELATION 2:19
19 I know your doings, your love, your faith, your service, and your patient endurance; and that of late you have toiled harder than you did at first.

 Copyright (c) 2005-2009,
REVELATION      2:20      Infobase Media Corp.                                                                                     Page 516 / 632
20 Yet I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess and by her teaching leads astray My servants, so
that they commit fornication and eat what has been sacrificed to idols.
REVELATION 2:19
19 I know your doings, your love, your faith, your service, and your patient endurance; and that of late you have toiled harder than you did at first.

REVELATION 2:20
20 Yet I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess and by her teaching leads astray My servants, so
that they commit fornication and eat what has been sacrificed to idols.

REVELATION 2:21
21 I have given her time to repent, but she is determined not to repent of her fornication.

REVELATION 2:22
22 I tell you that I am about to cast her upon a bed of sickness, and I will severely afflict those who commit adultery with her, unless they repent of
conduct such as hers.

REVELATION 2:23
23 Her children too shall surely die; and all the Churches shall come to know that I am He who searches into men's inmost thoughts; and to each of
you I will give a requital which shall be in accordance with what your conduct has been.

REVELATION 2:24
24 But to you, the rest of you in Thyateira, all who do not hold this teaching and are not the people who have learnt the "deep things," as they call
them (the deep things of Satan!) - to you I say that I lay no other burden on you.

REVELATION 2:25
25 Only that which you already possess, cling to until I come.

REVELATION 2:26
26 "'And to him who overcomes and obeys My commands to the very end, I will give authority over the nations of the earth.

REVELATION 2:27
27 And he shall be their shepherd, ruling them with a rod of iron, just as earthenware jars are broken to pieces; and his power over them shall be like
that which I Myself have received from My Father;

REVELATION 2:28
28 and I will give him the Morning Star.

REVELATION 2:29
29 Let all who have ears give heed to what the Spirit is saying to the Churches.'

CHAPTER 3

REVELATION 3:1
1 "To the minister of the Church at Sardis write as follows: "'This is what He who has the seven Spirits of God and the seven stars says. I know your
doings - you are supposed to be alive, but in reality you are dead.

REVELATION 3:2
2 Rouse yourself and keep awake, and strengthen those things which remain but have well-nigh perished; for I have found no doings of yours free
from imperfection in the sight of My God.

REVELATION 3:3
3 Be mindful, therefore, of the lessons you have received and heard. Continually lay them to heart, and repent. If, however, you fail to rouse yourself
and keep awake, I shall come upon you suddenly like a thief, and you will certainly not know the hour at which I shall come to judge you.

REVELATION 3:4
4 Yet you have in Sardis a few who have not soiled their garments; and they shall walk with Me in white; for they are worthy.

REVELATION 3:5
5 "'In this way he who overcomes shall be clothed in white garments; and I will certainly not blot out his name from the Book of Life, but will
acknowledge him in the presence of My Father and His angels.

REVELATION 3:6
6 Let all who have ears give heed to what the Spirit is saying to the Churches.'

REVELATION 3:7
7 "To the minister of the Church at Philadelphia write as follows: "'This is what the holy One and the true says - He who has the key of David - He
who opens and no one shall shut, and shuts and no one shall open.

REVELATION 3:8
8 I know your doings. I have put an opened door in front of you, which no one can shut; because you have but a little power, and yet you have
guarded My word and have not disowned Me.

REVELATION 3:9
9 I will cause some belonging to Satan's synagogue who say that they themselves are Jews, and are not, but are liars - I will make them come and fall
at your feet(c)and
 Copyright         know forInfobase
                2005-2009,  certain that I have
                                     Media      loved you.
                                            Corp.                                                                                  Page 517 / 632

REVELATION 3:10
10 Because in spite of suffering you have guarded My word, I in turn will guard you from that hour of trial which is soon coming upon the whole
REVELATION 3:9
9 I will cause some belonging to Satan's synagogue who say that they themselves are Jews, and are not, but are liars - I will make them come and fall
at your feet and know for certain that I have loved you.

REVELATION 3:10
10 Because in spite of suffering you have guarded My word, I in turn will guard you from that hour of trial which is soon coming upon the whole
world, to put to the test the inhabitants of the earth.

REVELATION 3:11
11 I am coming quickly: cling to that which you already possess, so that your wreath of victory be not taken away from you.

REVELATION 3:12
12 "'He who overcomes - I will make him a pillar in the sanctuary of My God, and he shall never go out from it again. And I will write on him the
name of My God, and the name of the city of My God, the new Jerusalem, which is to come down out of Heaven from My God, and My own new
name.

REVELATION 3:13
13 Let all who have ears give heed to what the Spirit is saying to the Churches.'

REVELATION 3:14
14 "And to the minister of the Church at Laodicea write as follows: "'This is what the Amen says - the true and faithful witness, the Beginning and
Lord of God's Creation.

REVELATION 3:15
15 I know your doings - you are neither cold nor hot; I would that you were cold or hot!

REVELATION 3:16
16 Accordingly, because you are lukewarm and neither hot nor cold, before long I will vomit you out of My mouth.

REVELATION 3:17
17 You say, I am rich, and have wealth stored up, and I stand in need of nothing; and you do not know that if there is a wretched creature it is you -
pitiable, poor, blind, naked.

REVELATION 3:18
18 Therefore I counsel you to buy of Me gold refined in the fire that you may become rich, and white robes to put on, so as to hide your shameful
nakedness, and eye-salve to anoint your eyes with, so that you may be able to see.

REVELATION 3:19
19 All whom I hold dear, I reprove and chastise; therefore be in earnest and repent.

REVELATION 3:20
20 I am now standing at the door and am knocking. If any one listens to My voice and opens the door, I will go in to be with him and will feast with
him, and he shall feast with Me.

REVELATION 3:21
21 "'To him who overcomes I will give the privilege of sitting down with Me on My throne, as I also have overcome and have sat down with My
Father on His throne.

REVELATION 3:22
22 Let all who have ears give heed to what the Spirit is saying to the Churches.'"

CHAPTER 4

REVELATION 4:1
1 After all this I looked and saw a door in Heaven standing open, and the voice that I had previously heard, which resembled the blast of a trumpet,
again spoke to me and said, "Come up here, and I will show you things which are to happen in the future."

REVELATION 4:2
2 Immediately I found myself in the Spirit, and saw a throne in Heaven, and some One sitting on the throne.

REVELATION 4:3
3 The appearance of Him who sat there was like jasper or sard; and encircling the throne was a rainbow, in appearance like an emerald.

REVELATION 4:4
4 Surrounding the throne there were also twenty-four other thrones, on which sat twenty-four Elders clothed in white robes, with victors' wreaths of
gold upon their heads.

REVELATION 4:5
5 Out from the throne there came flashes of lightning, and voices, and peals of thunder, while in front of the throne seven blazing lamps were
burning, which are the seven Spirits of God.

REVELATION      4:6
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                   Page 518 / 632
6 And in front of the throne there seemed to be a sea of glass, resembling crystal. And midway between the throne and the Elders, and surrounding
the throne, were four living creatures, full of eyes in front and behind.
REVELATION 4:5
5 Out from the throne there came flashes of lightning, and voices, and peals of thunder, while in front of the throne seven blazing lamps were
burning, which are the seven Spirits of God.

REVELATION 4:6
6 And in front of the throne there seemed to be a sea of glass, resembling crystal. And midway between the throne and the Elders, and surrounding
the throne, were four living creatures, full of eyes in front and behind.

REVELATION 4:7
7 The first living creature resembled a lion, the second an ox, the third had a face like that of a man, and the fourth resembled an eagle flying.

REVELATION 4:8
8 And each of the four living creatures had six wings, and in every direction, and within, are full of eyes; and day after day, and night after night,
they never cease saying, "Holy, holy, holy, Lord God, the Ruler of all, who wast and art and evermore shalt be."

REVELATION 4:9
9 And whenever the living creatures give glory and honor and thanks to Him who is seated on the throne, and lives until the Ages of the Ages,

REVELATION 4:10
10 the twenty-four Elders fall down before Him who sits on the throne and worship Him who lives until the Ages of the Ages, and they cast their
wreaths down in front of the throne,

REVELATION 4:11
11 saying, "It is fitting, O our Lord and God, That we should ascribe unto Thee the glory and the honor and the power; For Thou didst create all
things, And because it was Thy will they came into existence, and were created."

CHAPTER 5

REVELATION 5:1
1 And I saw lying in the right hand of Him who sat on the throne a book written on both sides and closely sealed with seven seals.

REVELATION 5:2
2 And I saw a mighty angel who was exclaiming in a loud voice, "Who is worthy to open the book and break its seals?"

REVELATION 5:3
3 But no one in Heaven, or on earth, or under the earth, was able to open the book or look into it.

REVELATION 5:4
4 And while I was weeping bitterly, because no one was found worthy to open the book or look into it,

REVELATION 5:5
5 one of the Elders said to me, "Do not weep. The Lion which belongs to the tribe of Judah, the Root of David, has triumphed, and will open the book
and break its seven seals."

REVELATION 5:6
6 Then, midway between the throne and the four living creatures, I saw a Lamb standing among the Elders. He looked as if He had been offered in
sacrifice, and He had seven horns and seven eyes. The last-named are the seven Spirits of God, and have been sent far and wide into all the earth.

REVELATION 5:7
7 So He comes, and now He has taken the book out of the right hand of Him who is seated on the throne.

REVELATION 5:8
8 And when He had taken the book, the four living creatures and the twenty-four Elders fell down before the Lamb, having each of them a harp and
bringing golden bowls full of incense, which represent the prayers of God's people.

REVELATION 5:9
9 And now they sing a new song. "It is fitting," they say, "that Thou shouldst be the One to take the book And break its seals; Because Thou hast been
offered in sacrifice, And hast purchased for God with Thine own blood Some out of every tribe and language and people and nation,

REVELATION 5:10
10 And hast formed them into a Kingdom to be priests to our God, And they reign over the earth."

REVELATION 5:11
11 And I looked, and heard what seemed to be the voices of countless angels on every side of the throne, and of the living creatures and the Elders.
Their number was myriads of myriads and thousands of thousands,

REVELATION 5:12
12 and in loud voices they were singing, "It is fitting that the Lamb which has been offered in sacrifice should receive all power and riches and
wisdom and might and honor and glory and blessing."

REVELATION 5:13
13 And as for every created thing in Heaven and on earth and under the earth and on the sea, and everything that was in any of these, I heard them
say, "To Him who is seated on the throne, And to the Lamb, Be ascribed all blessing and honor And glory and might, Until the Ages of the Ages!"
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                         Page 519 / 632
REVELATION 5:14
14 Then the four living creatures said "Amen," and the Elders fell down and worshipped.
REVELATION 5:13
13 And as for every created thing in Heaven and on earth and under the earth and on the sea, and everything that was in any of these, I heard them
say, "To Him who is seated on the throne, And to the Lamb, Be ascribed all blessing and honor And glory and might, Until the Ages of the Ages!"

REVELATION 5:14
14 Then the four living creatures said "Amen," and the Elders fell down and worshipped.

CHAPTER 6

REVELATION 6:1
1 And when the Lamb broke one of the seven seals I saw it, and I heard one of the four living creatures say, as if in a voice of thunder, "Come."

REVELATION 6:2
2 And I looked and a white horse appeared, and its rider carried a bow; and a victor's wreath was given to him; and he went out conquering and in
order to conquer.

REVELATION 6:3
3 And when the Lamb broke the second seal, I heard the second living creature say, "Come."

REVELATION 6:4
4 And another horse came out - a fiery-red one; and power was given to its rider to take peace from the earth, and to cause men to kill one another;
and a great sword was given to him.

REVELATION 6:5
5 When the Lamb broke the third seal, I heard the third living creature say, "Come." I looked, and a black horse appeared, its rider carrying a
balance in his hand.

REVELATION 6:6
6 And I heard what seemed to be a voice speaking in the midst of the four living creatures, and saying, "A quart of wheat for a shilling, and three
quarts of barley for a shilling; but do not injure either the oil or the wine."

REVELATION 6:7
7 When the Lamb broke the fourth seal I heard the voice of the fourth living creature say, "Come."

REVELATION 6:8
8 I looked and a pale-colored horse appeared. Its rider's name was Death, and Hades came close behind him; and authority was given to them over
the fourth part of the earth, to kill with the sword or with famine or pestilence or by means of the wild beasts of the earth.

REVELATION 6:9
9 When the Lamb broke the fifth seal, I saw at the foot of the altar the souls of those whose lives had been sacrificed because of the word of God and
of the testimony which they had given.

REVELATION 6:10
10 And now in loud voices they cried out, saying, "How long, O Sovereign Lord, the holy One and the true, dost Thou delay judgment and the
taking of vengeance upon the inhabitants of the earth for our blood?"

REVELATION 6:11
11 And there was given to each of them a long white robe, and they were bidden to wait patiently for a short time longer, until the full number of
their fellow bondservants should also complete - namely of their brethren who were soon to be killed just as they had been.

REVELATION 6:12
12 When the Lamb broke the sixth seal I looked, and there was a great earthquake, and the sun became as dark as sackcloth, and the whole disc of
the moon became like blood.

REVELATION 6:13
13 The stars in the sky also fell to the earth, as when a fig-tree, upon being shaken by a gale of wind, casts its unripe figs to the ground.

REVELATION 6:14
14 The sky too passed away, as if a scroll were being rolled up, and every mountain and island was removed from its place.

REVELATION 6:15
15 The kings of the earth and the great men, the military chiefs, the wealthy and the powerful - all, whether slaves or free men - hid themselves in the
caves and in the rocks of the mountains,

REVELATION 6:16
16 while they called to the mountains and the rocks, saying, "Fall on us and hide us from the presence of Him who sits on the throne and from the
anger of the Lamb;

REVELATION 6:17
17 for the day of His anger - that great day - has come, and who is able to stand?"

CHAPTER 7
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                          Page 520 / 632
REVELATION 7:1
1 After this I saw four angels standing at the four corners of the earth, and holding back the four winds of the earth so that no wind should blow over
17 for the day of His anger - that great day - has come, and who is able to stand?"

CHAPTER 7

REVELATION 7:1
1 After this I saw four angels standing at the four corners of the earth, and holding back the four winds of the earth so that no wind should blow over
the earth or the sea or upon any tree.

REVELATION 7:2
2 And I saw another angel coming from the east and carrying a seal belonging to the ever-living God. He called in a loud voice to the four angels
whose work it was to injure the earth and the sea.

REVELATION 7:3
3 "Injure neither land nor sea nor trees," he said, "until we have sealed the bondservants of our God upon their foreheads."

REVELATION 7:4
4 When the sealing was finished, I heard how many were sealed out of the tribes of the descendants of Israel. They were 144,000.

REVELATION 7:5
5 Of the tribe of Judah, 12,000 were sealed; Of the tribe of Reuben, 12,000; Of the tribe of Gad, 12,000;

REVELATION 7:6
6 Of the tribe of Asher, 12,000; Of the tribe of Naphtali, 12,000; Of the tribe of Manasseh, 12,000;

REVELATION 7:7
7 Of the tribe of Symeon, 12,000; Of the tribe of Levi, 12,000; Of the tribe of Issachar, 12,000;

REVELATION 7:8
8 Of the tribe of Zebulun, 12,000; Of the tribe of Joseph, 12,000; Of the tribe of Benjamin, 12,000.

REVELATION 7:9
9 After this I looked, and a vast host appeared which it was impossible for anyone to count, gathered out of every nation and from all tribes and
peoples and languages, standing before the throne and before the Lamb, clothed in long white robes, and carrying palm-branches in their hands.

REVELATION 7:10
10 In loud voices they were exclaiming, "It is to our God who is seated on the throne, and to the Lamb, that we owe our salvation!"

REVELATION 7:11
11 All the angels were standing in a circle round the throne and round the Elders and the four living creatures, and they fell on their faces in front of
the throne and worshipped God.

REVELATION 7:12
12 "Even so!" they cried: "The blessing and the glory and the wisdom and the thanks and the honor and the power and the might are to be ascribed
to our God, until the Ages of the Ages! Even so!"

REVELATION 7:13
13 Then, addressing me, one of the Elders said, "Who are these people clothed in the long white robes? And where have they come from?"

REVELATION 7:14
14 "My lord, you know," I replied. "They are those," he said, "who have just passed through the great distress, and have washed their robes and made
them white in the blood of the Lamb.

REVELATION 7:15
15 For this reason they stand before the very throne of God, and render Him service, day after day and night after night, in His sanctuary, and He
who is sitting upon the throne will shelter them in His tent.

REVELATION 7:16
16 They will never again be hungry or thirsty, and never again will the sun or any scorching heat trouble them.

REVELATION 7:17
17 For the Lamb who is in front of the throne will be their Shepherd, and will guide them to watersprings of Life, and God will wipe every tear from
their eyes."

CHAPTER 8

REVELATION 8:1
1 When the Lamb broke the seventh seal, there was silence in Heaven for about half an hour.

REVELATION 8:2
2 Then I saw the seven angels who are in the presence of God, and seven trumpets were given to them.

REVELATION 8:3
3 And another angel came and stood close to the altar, carrying a censer of gold; and abundance of incense was given to him that he might place it
with the prayers
 Copyright        of all God's
           (c) 2005-2009,      people
                           Infobase   uponCorp.
                                    Media  the golden altar which was in front of the throne.                                    Page 521 / 632

REVELATION 8:4
4 And the smoke of the incense rose into the presence of God from the angel's hand, and mingled with the prayers of His people.
REVELATION 8:3
3 And another angel came and stood close to the altar, carrying a censer of gold; and abundance of incense was given to him that he might place it
with the prayers of all God's people upon the golden altar which was in front of the throne.

REVELATION 8:4
4 And the smoke of the incense rose into the presence of God from the angel's hand, and mingled with the prayers of His people.

REVELATION 8:5
5 So the angel took the censer and filled it with fire from the altar and flung it to the earth; and there followed peals of thunder, and voices, and
flashes of lightning, and an earthquake.

REVELATION 8:6
6 Then the seven angels who had the seven trumpets made preparations for blowing them.

REVELATION 8:7
7 The first blew his trumpet; and there came hail and fire, mixed with blood, falling upon the earth; and a third part of the earth was burnt up, and a
third part of the trees and all the green grass.

REVELATION 8:8
8 The second angel blew his trumpet; and what seemed to be a great mountain, all ablaze with fire, was hurled into the sea; and a third part of the
sea was turned into blood.

REVELATION 8:9
9 And a third part of the creatures that were in the sea - those that had life - died; and a third part of the ships were destroyed.

REVELATION 8:10
10 The third angel blew his trumpet; and there fell from Heaven a great star, which was on fire like a torch. It fell upon a third part of the rivers and
upon the springs of water.

REVELATION 8:11
11 The name of the star is 'Wormwood;' and a third part of the waters were turned into wormwood, and vast numbers of the people died from
drinking the water, because it had become bitter.

REVELATION 8:12
12 Then the fourth angel blew his trumpet; and a curse fell upon a third part of the sun, a third part of the moon, and a third part of the stars, so that
a third part of them were darkened and for a third of the day, and also of the night, there was no light.

REVELATION 8:13
13 Then I looked, and I heard a solitary eagle crying in a loud voice, as it flew across the sky, "Alas, alas, alas, for the inhabitants of the earth, because
of the significance of the remaining trumpets which the three angels are about to blow!"

CHAPTER 9

REVELATION 9:1
1 The fifth angel blew his trumpet; and I saw a Star which had fallen from Heaven to the earth; and to him was given the key of the depths of the
bottomless pit,

REVELATION 9:2
2 and he opened the depths of the bottomless pit. And smoke came up out of the pit resembling the smoke of a vast furnace, so that the sun was
darkened, and the air also, by reason of the smoke of the pit.

REVELATION 9:3
3 And from the midst of the smoke there came locusts on to the earth, and power was given to them resembling the power which earthly scorpions
possess.

REVELATION 9:4
4 And they were forbidden to injure the herbage of the earth, or any green thing, or any tree. They were only to injure human beings - those who
have not the seal of God on their foreheads.

REVELATION 9:5
5 Their mission was not to kill, but to cause awful agony for five months; and this agony was like that which a scorpion inflicts when it stings a man.

REVELATION 9:6
6 And at that time people will seek death, but will by no possibility find it, and will long to die, but death evades them.

REVELATION 9:7
7 The appearance of the locusts was like that of horses equipped for war. On their heads they had wreaths which looked like gold.

REVELATION 9:8
8 Their faces seemed human and they had hair like women's hair, but their teeth resembled those of lions.

REVELATION      9:9
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                   Page 522 / 632
9 They had breast-plates which seemed to be made of steel; and the noise caused by their wings was like that of a vast number of horses and chariots
hurrying into battle.
REVELATION 9:8
8 Their faces seemed human and they had hair like women's hair, but their teeth resembled those of lions.

REVELATION 9:9
9 They had breast-plates which seemed to be made of steel; and the noise caused by their wings was like that of a vast number of horses and chariots
hurrying into battle.

REVELATION 9:10
10 They had tails like those of scorpions, and also stings; and in their tails lay their power of injuring mankind for five months.

REVELATION 9:11
11 The locusts had a king over them - the angel of the bottomless pit, whose name in Hebrew is 'Abaddon,' while in the Greek he is called 'Apollyon.'

REVELATION 9:12
12 The first woe is past; two other woes have still to come.

REVELATION 9:13
13 The sixth angel blew his trumpet; and I heard a single voice speaking from among the horns of the golden incense altar which is in the presence of
God.

REVELATION 9:14
14 It said to the sixth angel - the angel who had the trumpet, "Set at liberty the four angels who are prisoners near the great river Euphrates."

REVELATION 9:15
15 And the four angels who had been kept in readiness for that hour, day, month, and year, were set at liberty, so that they might kill a third part of
mankind.

REVELATION 9:16
16 The number of the cavalry was two hundred millions; I heard their number.

REVELATION 9:17
17 And this was the appearance of the horses which I saw in my vision - and of their riders. The body-armour of the riders was red, blue and yellow;
and the horses' heads were shaped like the heads of lions, while from their mouths there came fire and smoke and sulphur.

REVELATION 9:18
18 By these three plagues a third part of mankind were destroyed - by the fire and the smoke, and by the sulphur which came from their mouths.

REVELATION 9:19
19 For the power of the horses is in their mouths and in their tails; their tails being like serpents, and having heads, and it is with them that they inflict
injury.

REVELATION 9:20
20 But the rest of mankind who were not killed by these plagues, did not even then repent and leave the things they had made, so as to cease
worshipping the demons, and the idols of gold and silver, bronze, stone, and wood, which can neither see nor hear, nor move.

REVELATION 9:21
21 Nor did they repent of their murders, their practice of magic, their fornication, or their thefts.

CHAPTER 10

REVELATION 10:1
1 Then I saw another strong angel coming down from Heaven. He was robed in a cloud, and over his head was the rainbow. His face was like the
sun, and his feet resembled pillars of fire.

REVELATION 10:2
2 In his hand he held a small scroll unrolled; and, planting his right foot on the sea and his left foot on the land,

REVELATION 10:3
3 he cried out in a loud voice which resembled the roar of a lion. And when he had cried out, each of the seven peals of thunder uttered its own
message.

REVELATION 10:4
4 And when the seven peals of thunder had spoken, I was about to write down what they had said; but I heard a voice from Heaven which told me to
keep secret all that the seven peals of thunder had said, and not write it down.

REVELATION 10:5
5 Then the angel that I saw standing on the sea and on the land, lifted his right hand toward Heaven.

REVELATION 10:6
6 And in the name of Him who lives until the Ages of the Ages, the Creator of Heaven and all that is in it, of the earth and all that is in it, and of the
sea and all that is in it, he solemnly declared,

REVELATION      10:7
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                     Page 523 / 632
7 "There shall be no further delay; but in the days when the seventh angel blows his trumpet - when he begins to do so - then the secret purposes of
God are realized, in accordance with the good news which He gave to His servants the Prophets."
REVELATION 10:6
6 And in the name of Him who lives until the Ages of the Ages, the Creator of Heaven and all that is in it, of the earth and all that is in it, and of the
sea and all that is in it, he solemnly declared,

REVELATION 10:7
7 "There shall be no further delay; but in the days when the seventh angel blows his trumpet - when he begins to do so - then the secret purposes of
God are realized, in accordance with the good news which He gave to His servants the Prophets."

REVELATION 10:8
8 Then the voice which I had heard speaking from Heaven once more addressed me. It said, "Go and take the little book which lies open in the hand
of the angel who is standing on the sea and on the land."

REVELATION 10:9
9 So I went to the angel and asked him to give me the little book. "Take it," he said, "and eat the whole of it. You will find it bitter when you have
eaten it, although in your mouth it will taste as sweet as honey."

REVELATION 10:10
10 So I took the roll out of the angel's hand and ate the whole of it; and in my mouth it was as sweet as honey, but when I had eaten it I found it very
bitter.

REVELATION 10:11
11 And a voice said to me, "You must prophesy yet further concerning peoples, nations, languages, and many kings."

CHAPTER 11

REVELATION 11:1
1 Then a reed was given me to serve as a measuring rod; and a voice said, "Rise, and measure God's sanctuary - and the altar - and count the
worshipers who are in it.

REVELATION 11:2
2 But as for the court which is outside the sanctuary, pass it over. Do not measure it; for it has been given to the Gentiles, and for forty-two months
they will trample the holy city under foot.

REVELATION 11:3
3 And I will authorize My two witnesses to prophesy for 1,260 days, clothed in sackcloth.

REVELATION 11:4
4 "These witnesses are the two olive-trees, and they are the two lamps which stand in the presence of the Lord of the earth.

REVELATION 11:5
5 And if any one seeks to injure them - fire comes from their mouths and devours their enemies; and if any one seeks to injure them, he will in this
way certainly be killed.

REVELATION 11:6
6 They have power given to them to seal up the sky, so that no rain may fall so long as they continue to prophesy; and power over the waters to turn
them into blood, and to smite the earth with various plagues whenever they choose to do so.

REVELATION 11:7
7 "And when they have fully delivered their testimony, the Wild Beast which is to rise out of the bottomless pit will make war upon them and
overcome them and kill them.

REVELATION 11:8
8 And their dead bodies are to lie in the broad street of the great city which spiritually is designated 'Sodom' and 'Egypt,' where indeed their Lord
was crucified.

REVELATION 11:9
9 And men belonging to all peoples, tribes, languages and nations gaze at their dead bodies for three days and a half, but they refuse to let them be
laid in a tomb.

REVELATION 11:10
10 The inhabitants of the earth rejoice over them and are glad and will send gifts to one another; for these two Prophets had greatly troubled the
inhabitants of the earth."

REVELATION 11:11
11 But at the end of the three days and a half the breath of life from God entered into them, and they rose to their feet; and all who saw them were
terrified.

REVELATION 11:12
12 Then they heard a loud voice calling to them out of Heaven, and bidding them come up; and they went up to Heaven in the cloud, and their
enemies saw them go.

REVELATION 11:13
13 And just as that time there was a great earthquake, and a tenth part of the city was overthrown. 7,000 people were killed in the earthquake, and
 Copyright
the        (c) terrified
    rest were  2005-2009,andInfobase Media
                             gave glory     Corp.
                                        to the God of Heaven.                                                                      Page 524 / 632

REVELATION 11:14
REVELATION 11:13
13 And just as that time there was a great earthquake, and a tenth part of the city was overthrown. 7,000 people were killed in the earthquake, and
the rest were terrified and gave glory to the God of Heaven.

REVELATION 11:14
14 The second Woe is past; the third Woe will soon be here.

REVELATION 11:15
15 The seventh angel blew his trumpet; and there followed loud voices in Heaven which said, "The sovereignty of the world now belongs to our Lord
and His Christ; and He will be King until the Ages of the Ages."

REVELATION 11:16
16 Then the twenty-four Elders, who sit on thrones in the presence of God, fell on their faces and worshipped God,

REVELATION 11:17
17 saying, "We give thee thanks, O Lord God, the Ruler of all, Who art and wast, because Thou hast exerted Thy power, Thy great power, and hast
become King.

REVELATION 11:18
18 The nations grew angry, and Thine anger has come, and the time for the dead to be judged, and the time for Thee to give their reward to Thy
servants the Prophets and to Thy people, and to those who fear Thee, the small and the great, and to destroy those who destroy the earth."

REVELATION 11:19
19 Then the doors of God's sanctuary in Heaven were opened, and the Ark, in which His Covenant was, was seen in His sanctuary; and there came
flashes of lightning, and voices, and peals of thunder, and an earthquake, and heavy hail.

CHAPTER 12

REVELATION 12:1
1 And a great marvel was seen in Heaven - a woman who was robed with the sun and had the moon under her feet, and had also a wreath of stars
round her head, was with child,

REVELATION 12:2
2 and she was crying out in the pains and agony of childbirth.

REVELATION 12:3
3 And another marvel was seen in Heaven - a great fiery-red Dragon, with seven heads and ten horns; and on his heads were seven kingly crowns.

REVELATION 12:4
4 His tail was drawing after it a third part of the stars of Heaven, and it dashed them to the ground. And in front of the woman who was about to
become a mother, the Dragon was standing in order to devour the child as soon as it was born.

REVELATION 12:5
5 She gave birth to a son - a male child, destined before long to rule all nations with an iron scepter. But her child was caught up to God and His
throne,

REVELATION 12:6
6 and the woman fled into the Desert, there to be cared for, for 1,260 days, in a place which God had prepared for her.

REVELATION 12:7
7 And war broke out in Heaven, Michael and his angels engaging in battle with the Dragon.

REVELATION 12:8
8 The Dragon fought and so did his angels; but they were defeated, and there was no longer any room found for them in Heaven.

REVELATION 12:9
9 The great Dragon, the ancient serpent, he who is called 'the Devil' and 'the Adversary' and leads the whole earth astray, was hurled down: he was
hurled down to the earth, and his angels were hurled down with him.

REVELATION 12:10
10 Then I heard a loud voice speaking in Heaven. It said, "The salvation and the power and the Kingdom of our God have now come, and the
sovereignty of His Christ; for the accuser of our brethren has been hurled down - he who, day after day and night after night, was wont to accuse
them in the presence of God.

REVELATION 12:11
11 But they have gained the victory over him because of the blood of the Lamb and of the testimony which they have borne, and because they held
their lives cheap and did not shrink even from death.

REVELATION 12:12
12 For this reason be glad, O Heaven, and you who live in Heaven! Alas for the earth and the sea! For the Devil has come down to you; full of fierce
anger, because he knows that his appointed time is short."
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                       Page 525 / 632
REVELATION 12:13
13 And when the Dragon saw that he was hurled down to the earth, he went in pursuit of the woman who had given birth to the male child.
REVELATION 12:12
12 For this reason be glad, O Heaven, and you who live in Heaven! Alas for the earth and the sea! For the Devil has come down to you; full of fierce
anger, because he knows that his appointed time is short."

REVELATION 12:13
13 And when the Dragon saw that he was hurled down to the earth, he went in pursuit of the woman who had given birth to the male child.

REVELATION 12:14
14 Then, the two wings of a great eagle were given to the woman to enable her to fly away into the Desert to the place assigned her, there to be cared
for, for a period of time, two periods of time, and half a period of time, beyond the reach of the serpent.

REVELATION 12:15
15 And the serpent poured water from his mouth - a very river it seemed - after the woman, in the hope that she would be carried away by its flood.

REVELATION 12:16
16 But the earth came to the woman's help: it opened its mouth and drank up the river which the Dragon had poured from his mouth.

REVELATION 12:17
17 This made the Dragon furiously angry with the woman, and he went elsewhere to make war upon her other children - those who keep God's
commandments and hold fast to the testimony of Jesus.

CHAPTER 13

REVELATION 13:1
1 And he took up a position upon the sands of the sea-shore. Then I saw a Wild Beast coming up out of the sea, and he had ten horns and seven
heads. On his horns were ten kingly crowns, and inscribed on his heads were names full of blasphemy.

REVELATION 13:2
2 The Wild Beast which I saw resembled a leopard, and had feet like the feet of a bear, and his mouth was like the mouth of a lion; and it was to the
Dragon that he owed his power and his throne and his wide dominion.

REVELATION 13:3
3 I saw that one of his heads seemed to have been mortally wounded; but his mortal wound was healed, and the whole world was amazed and
followed him.

REVELATION 13:4
4 And they offered worship to the Dragon, because it was to him that the Wild Beast owed his dominion; and they also offered worship to the Wild
Beast, and said, "Who is there like him? And who is able to engage in battle with him?"

REVELATION 13:5
5 And there was given him a mouth full of boastful and blasphemous words; and liberty of action was granted him for forty-two months.

REVELATION 13:6
6 And he opened his mouth to utter blasphemies against God, to speak evil of His name and of His dwelling-place - that is to say, of those who dwell
in Heaven.

REVELATION 13:7
7 And permission was given him to make war upon God's people and conquer them; and power was given him over every tribe, people, language
and nation.

REVELATION 13:8
8 And all the inhabitants of the earth will be found to be worshipping him: every one whose name is not recorded in the Book of Life - the Book of the
Lamb who has been offered in sacrifice ever since the creation of the world.

REVELATION 13:9
9 Let all who have ears give heed.

REVELATION 13:10
10 If any one is eager to lead others into captivity, he must himself go into captivity. If any one is bent on killing with the sword, he must himself be
killed by the sword. Here is an opportunity for endurance, and for the exercise of faith, on the part of God's people.

REVELATION 13:11
11 Then I saw another Wild Beast, coming up out of the earth. He had two horns like those of a lamb, but he spoke like a dragon.

REVELATION 13:12
12 And the authority of the first Wild Beast - the whole of that authority - he exercises in his presence, and he causes the earth and its inhabitants to
worship the first Wild Beast, whose mortal wound had been healed.

REVELATION 13:13
13 He also works great miracles, so as even to make fire come down from Heaven to earth in the presence of human beings.

REVELATION 13:14
14 And his(c)
 Copyright power  of leading
              2005-2009,     astrayMedia
                         Infobase   the inhabitants
                                          Corp.      of the earth is due to the marvels which he has been permitted to work in the presence
                                                                                                                                    Page 526of the/ 632
                                                                                                                                                    Wild
Beast. And he told the inhabitants of the earth to erect a statue to the Wild Beast who had received the sword-stroke and yet had recovered.
13 He also works great miracles, so as even to make fire come down from Heaven to earth in the presence of human beings.

REVELATION 13:14
14 And his power of leading astray the inhabitants of the earth is due to the marvels which he has been permitted to work in the presence of the Wild
Beast. And he told the inhabitants of the earth to erect a statue to the Wild Beast who had received the sword-stroke and yet had recovered.

REVELATION 13:15
15 And power was granted him to give breath to the statue of the Wild Beast, so that the statue of the Wild Beast could even speak and cause all who
refuse to worship it to be put to death.

REVELATION 13:16
16 And he causes all, small and great, rich and poor, free men and slaves, to have stamped upon them a mark on their right hands or on their
foreheads,

REVELATION 13:17
17 in order that no one should be allowed to buy or sell unless he had the mark - either the name of the Wild Beast or the number which his name
represents.

REVELATION 13:18
18 Here is scope for ingenuity. Let people of shrewd intelligence calculate the number of the Wild Beast; for it indicates a certain man, and his
number is 666.

CHAPTER 14

REVELATION 14:1
1 Then I looked, and I saw the Lamb standing upon Mount Zion, and with Him 144,000 people, having His name and His Father's name written on
their foreheads.

REVELATION 14:2
2 And I heard music from Heaven which resembled the sound of many waters and the roar of loud thunder; and the music which I heard was like
that of harpists playing upon their harps.

REVELATION 14:3
3 And they were singing what seemed to be a new song, in front of the throne and in the presence of the four living creatures and the Elders; and no
one was able to learn that song except the 144,000 people who had been redeemed out of the world.

REVELATION 14:4
4 These are those who had not defiled themselves with women: they are as pure as virgins. They follow the Lamb wherever He goes. They have been
redeemed from among men, as firstfruits to God and to the Lamb.

REVELATION 14:5
5 And no lie has ever been found upon their lips: they are faultless.

REVELATION 14:6
6 And I saw another angel flying across the sky, carrying the Good News of the Ages to tell to every nation, tribe, language and people, among those
who live on the earth.

REVELATION 14:7
7 He said in a loud voice, "Fear God and give Him glory, because the time of His judgment has come; and worship Him who made sky and earth,
the sea and the water-springs."

REVELATION 14:8
8 And another, a second angel, followed, exclaiming, "Great Babylon has fallen, has fallen - she who made all the nations drink the wine of the anger
provoked by her fornication."

REVELATION 14:9
9 And another, a third angel, followed them, exclaiming in a loud voice, "If any one worships the Wild Beast and his statue, and receives a mark on
his forehead or on his hand,

REVELATION 14:10
10 he shall drink the wine of God's anger which stands ready, undiluted, in the cup of His fury, and he shall be tormented with fire and sulphur in
the presence of the holy angels and of the Lamb.

REVELATION 14:11
11 And the smoke of their torment goes up until the Ages of the Ages; and the worshipers of the Wild Beast and his statue have no rest day or night,
nor has any one who receives the mark of his name.

REVELATION 14:12
12 Here is an opportunity for endurance on the part of God's people, who carefully keep His commandments and the faith of Jesus!"

REVELATION 14:13
13 And I heard a voice speaking from Heaven. It said, "Write as follows: "'Blessed are the dead who die in the Lord from this time onward. Yes, says
the Spirit, let
 Copyright  (c) them  rest from
                 2005-2009,      their sorrowful
                             Infobase            labors; for what they have done goes with them.'"
                                       Media Corp.                                                                                   Page 527 / 632
REVELATION 14:14
14 Then I looked, and a white cloud appeared, and sitting on the cloud was some One resembling the Son of Man, having a wreath of gold upon His
REVELATION 14:13
13 And I heard a voice speaking from Heaven. It said, "Write as follows: "'Blessed are the dead who die in the Lord from this time onward. Yes, says
the Spirit, let them rest from their sorrowful labors; for what they have done goes with them.'"

REVELATION 14:14
14 Then I looked, and a white cloud appeared, and sitting on the cloud was some One resembling the Son of Man, having a wreath of gold upon His
head and in His hand a sharp sickle.

REVELATION 14:15
15 And another, an angel, came out of the sanctuary, calling in a loud voice to Him who sat on the cloud, and saying, "Use your sickle and reap the
harvest, for the hour for reaping it has come: the harvest of the earth is over-ripe."

REVELATION 14:16
16 Then He who sat on the cloud flung His sickle on the earth, and the earth had its harvest reaped.

REVELATION 14:17
17 And another angel came out from the sanctuary in Heaven, and he too carried a sharp sickle.

REVELATION 14:18
18 And another angel came out from the altar - he who had power over fire - and he spoke in a loud voice to him who had the sharp sickle, saying,
"Use your sharp sickle, and gather the bunches from the vine of the earth, for its grapes are now quite ripe."

REVELATION 14:19
19 And the angel flung his sickle down to the earth, and reaped the vine of the earth and threw the grapes into the great winepress of God's anger.

REVELATION 14:20
20 And the winepress was trodden outside the city, and out of it came blood reaching the horses' bridles for a distance of 200 miles.

CHAPTER 15

REVELATION 15:1
1 Then I saw another marvel in Heaven, great and wonderful - there were seven angels bringing seven plagues. These are the last plagues, because in
them God's anger has found full expression.

REVELATION 15:2
2 And I saw what seemed to be a sea of glass mingled with fire, and those who had gained the victory over the Wild Beast and over his statue and the
number of his name, standing by the sea of glass and having harps which belonged to God.

REVELATION 15:3
3 And they were singing the song of Moses, God's servant, and the song of the Lamb. Their words were, "Great and wonderful are Thy works, O
Lord God, the Ruler of all. Righteous and true are Thy ways, O King of the nations.

REVELATION 15:4
4 Who shall not be afraid, O Lord, and glorify Thy name? For Thou alone art holy. All nations shall come and shall worship Thee, because the
righteousness of all that Thou hast done has been made manifest."

REVELATION 15:5
5 After this, when the doors of the sanctuary of the tent of witness in Heaven were opened, I looked;

REVELATION 15:6
6 and there came out of the sanctuary the seven angels who were bringing the seven plagues. The angels were clad in pure, bright linen, and had
girdles of gold across their breasts.

REVELATION 15:7
7 And one of the four living creatures gave the seven angels seven bowls of gold, full of the anger of God who lives until the Ages of the Ages.

REVELATION 15:8
8 And the sanctuary was filled with smoke from the glory of God and from His power; and no one could enter the sanctuary till the seven plagues
brought by the seven angels were at an end.

CHAPTER 16

REVELATION 16:1
1 Then I heard a loud voice from the sanctuary say to the seven angels, "Go and pour on to the earth the seven bowls of the anger of God."

REVELATION 16:2
2 So the first angel went away and poured his bowl on to the earth; and it brought a bad and painful sore upon the men who had on them the mark
of the Wild Beast and worshipped his statue.

REVELATION 16:3
3 The second angel poured his bowl into the sea, and it became blood, like a dead man's blood, and every living creature in the sea died.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                       Page 528 / 632
REVELATION 16:4
4 The third angel poured his bowl into the rivers and springs of water, and they became blood.
REVELATION 16:3
3 The second angel poured his bowl into the sea, and it became blood, like a dead man's blood, and every living creature in the sea died.

REVELATION 16:4
4 The third angel poured his bowl into the rivers and springs of water, and they became blood.

REVELATION 16:5
5 And I heard the angel of the waters say, "Righteous art Thou, who art and wast, the holy One, because Thou hast thus taken vengeance.

REVELATION 16:6
6 For they poured out the blood of Thy people and of the Prophets, and in return Thou hast given them blood to drink. And this they deserved."

REVELATION 16:7
7 And I heard a voice from the altar say, "Even so, O Lord God, the Ruler of all, true and righteous are Thy judgments."

REVELATION 16:8
8 Then the fourth angel poured his bowl on to the sun, and power was given to it to scorch men with fire.

REVELATION 16:9
9 And the men were severely burned; and yet they spoke evil of God who had power over the plagues, and they did not repent so as to give Him
glory.

REVELATION 16:10
10 The fifth angel poured his bowl on to the throne of the Wild Beast; and his kingdom became darkened. People gnawed their tongues because of
the pain,

REVELATION 16:11
11 and they spoke evil of the God in Heaven because of their pains and their sores, and did not repent of their misconduct.

REVELATION 16:12
12 The sixth angel poured his bowl into that great river, the Euphrates; and its stream was dried up in order to clear the way for the kings who are to
come from the east.

REVELATION 16:13
13 Then I saw three foul spirits, resembling frogs, issue from the mouth of the Dragon, from the mouth of the Wild Beast, and from the mouth of the
false Prophet.

REVELATION 16:14
14 For they are the spirits of demons working marvels - spirits that go out to control the kings of the whole earth, to assemble them for the battle
which is to take place on the great day of God, the Ruler of all.

REVELATION 16:15
15 ("I am coming like a thief. Blessed is the man who keeps awake and guards his raiment for fear he walk about ill-clad, and his uncomeliness
become manifest.")

REVELATION 16:16
16 And assemble them they did at the place called in Hebrew 'Har-Magedon.'

REVELATION 16:17
17 Then the seventh angel poured his bowl into the air; and a loud voice came out of the sanctuary from the throne, saying, "Everything is now
ready."

REVELATION 16:18
18 Flashes of lightning followed, and voices, and peals of thunder, and an earthquake more dreadful than there had ever been since there was a man
upon the earth - so terrible was it, and so great!

REVELATION 16:19
19 The great city was split into three parts; the cities of the nations fell; and great Babylon came into remembrance before God, for Him to make her
drink from the wine-cup of His fierce anger.

REVELATION 16:20
20 Every island fled away, and there was not a mountain anywhere to be seen.

REVELATION 16:21
21 And heavy hail, that seemed to be a talent in weight, fell from the sky upon the people; and they spoke evil of God on account of the plague of the
hail - because the plague of it was exceedingly severe.

CHAPTER 17

REVELATION 17:1
1 Then one of the seven angels who were carrying the seven bowls came and spoke to me. "Come with me," he said, "and I will show you the doom of
the great Harlot
 Copyright       who sits Infobase
           (c) 2005-2009, upon many  waters.
                                   Media Corp.                                                                                       Page 529 / 632
REVELATION 17:2
2 The kings of the earth have committed fornication with her, and the inhabitants of the earth have been made drunk with the wine of her
REVELATION 17:1
1 Then one of the seven angels who were carrying the seven bowls came and spoke to me. "Come with me," he said, "and I will show you the doom of
the great Harlot who sits upon many waters.

REVELATION 17:2
2 The kings of the earth have committed fornication with her, and the inhabitants of the earth have been made drunk with the wine of her
fornication."

REVELATION 17:3
3 So he carried me away in the Spirit into a desert, and there I saw a woman sitting on a scarlet-colored Wild Beast which was covered with names of
blasphemy and had seven heads and ten horns.

REVELATION 17:4
4 The woman was clothed in purple and scarlet, and was brilliantly attired with gold and jewels and pearls. She held in her hand a cup of gold, full of
abominations, and she gave filthy indications of her fornication.

REVELATION 17:5
5 And on her forehead was a name written: "I am a symbol of great Babylon, the mother of the harlots and of the abominations of the earth."

REVELATION 17:6
6 And I saw the woman drinking herself drunk with the blood of the saints, and with the blood of the witnesses of Jesus. And when I saw her I was
filled with utter astonishment.

REVELATION 17:7
7 Then the angel said to me, "Why are you so astonished? I will explain to you the secret meaning of the woman and of the seven-headed, ten-horned
Wild Beast which carries her.

REVELATION 17:8
8 "The Wild Beast which you have seen was, and is not, and yet is destined to re-ascend, before long, out of the bottomless pit and go his way into
perdition. And the inhabitants of the earth will be filled with amazement - all whose names are not in the Book of Life, having been recorded there
ever since the creation of the world - when they see the Wild Beast: because he was, and is not, and yet is to come.

REVELATION 17:9
9 Here is scope for the exercise of a mind that has wisdom! The seven heads are the seven hills on which the woman sits.

REVELATION 17:10
10 And they are seven kings: five of them have fallen, and the one is still reigning. The seventh has not yet come, but when he comes he must
continue for a short time.

REVELATION 17:11
11 And the Wild Beast which once existed but does not now exist - he is an eighth king and yet is one of the seven and he goes his way into perdition.

REVELATION 17:12
12 "And the ten horns which you have seen are ten kings who have not yet come to the throne, but for a single hour they are to receive authority as
kings along with the Wild Beast.

REVELATION 17:13
13 They have one common policy, and they are to give their power and authority to the Wild Beast.

REVELATION 17:14
14 They will make war upon the Lamb, and the Lamb will triumph over them; for He is Lord of lords and King of kings. And those who accompany
Him - called, as they are, and chosen, and faithful - shall share in the victory."

REVELATION 17:15
15 He also said to me, "The waters which you have seen, on which the Harlot sits, are peoples and multitudes, nations and languages.

REVELATION 17:16
16 And the ten horns that you have seen - and the Wild Beast - these will hate the Harlot, and they will cause her to be laid waste and will strip her
bare. They will eat her flesh, and burn her up with fire.

REVELATION 17:17
17 For God has put it into their hearts to carry out His purpose, and to carry out a common purpose and to give their kingdom to the Wild Beast
until God's words have come to pass.

REVELATION 17:18
18 And the woman whom you have seen is the great city which has kingly power over the kings of the earth."

CHAPTER 18

REVELATION 18:1
1 After these things I saw another angel coming down from Heaven, armed with great power. The earth shone with his splendor,

 Copyright (c) 2005-2009,
REVELATION      18:2       Infobase Media Corp.                                                                                 Page 530 / 632
2 and with a mighty voice he cried out, saying, "Great Babylon has fallen, has fallen, and has become a home for demons and a stronghold for every
kind of foul spirit and for every kind of foul and hateful bird.
REVELATION 18:1
1 After these things I saw another angel coming down from Heaven, armed with great power. The earth shone with his splendor,

REVELATION 18:2
2 and with a mighty voice he cried out, saying, "Great Babylon has fallen, has fallen, and has become a home for demons and a stronghold for every
kind of foul spirit and for every kind of foul and hateful bird.

REVELATION 18:3
3 For all the nations have drunk the wine of the anger provoked by her fornication, and the kings of the earth have committed fornication with her,
and the merchants of the earth have grown rich through her excessive luxury."

REVELATION 18:4
4 Then I heard another voice from Heaven, which said, "Come out of her, My people, that you may not become partakers in her sins, nor receive a
share of her plagues.

REVELATION 18:5
5 For her sins are piled up to the sky, and God has called to mind her unrighteous deeds.

REVELATION 18:6
6 Give back to her as she has given; repay her in accordance with her doings, twice as much; in the bowl that she has mixed, mix twice as much for
her.

REVELATION 18:7
7 She has freely glorified herself and revelled in luxury; equally freely administer torment to her, and woe. For in her heart she boasts, saying, 'I sit
enthroned as Queen: no widow am I: I shall never know sorrow.'

REVELATION 18:8
8 "For this reason calamities shall come thick upon her on a single day - death and sorrow and famine - and she shall be burned to the ground. For
strong is the Lord God who has judged her.

REVELATION 18:9
9 The kings of the earth who have committed fornication with her, and have revelled in luxury, shall weep aloud and lament over her when they see
the smoke of her burning,

REVELATION 18:10
10 while they stand afar off because of their terror at her heavy punishment, and say, 'Alas, alas, thou great city, O Babylon, the mighty city! For in
one short hour thy doom has come!'

REVELATION 18:11
11 And the merchants of the earth weep aloud and lament over her, because now there is no sale for their cargoes -

REVELATION 18:12
12 cargoes of gold and silver, of jewels and pearls, of fine linen, purple and silk, and of scarlet stuff; all kinds of rare woods, and all kinds of goods in
ivory and in very costly wood, in bronze, steel and marble.

REVELATION 18:13
13 Also cinnamon and amomum; odors to burn as incense or for perfume; frankincense, wine, oil; fine flour, wheat, cattle and sheep; horses and
carriages and slaves; and the lives of men.

REVELATION 18:14
14 The dainties that thy soul longed for are gone from thee, and all thine elegance and splendor have perished, and never again shall they be found.

REVELATION 18:15
15 Those who traded in these things, who grew wealthy through her, will stand afar off, struck with terror at her punishment,

REVELATION 18:16
16 weeping aloud and sorrowing, and saying, 'Alas, alas, for this great city, which was brilliantly arrayed in fine linen, and purple and scarlet stuff,
and beautified with gold, jewels and pearls;

REVELATION 18:17
17 because in one short hour all this great wealth has been laid waste!' And every shipmaster and every passenger by sea and the crews and all who
ply their trade on the sea,

REVELATION 18:18
18 stood afar off, and cried aloud when they saw the smoke of her burning. And they said, 'What city is like this great city?'

REVELATION 18:19
19 And they threw dust upon their heads, and cried out, weeping aloud and sorrowing. 'Alas, alas,' they said, 'for this great city, in which, through
her vast wealth, the owners of all the ships on the sea have grown rich; because in one short hour she has been laid waste!'

REVELATION 18:20
20 Rejoice over her, O Heaven, and you saints and Apostles and Prophets; for God has taken vengeance upon her because of you."
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                             Page 531 / 632
REVELATION 18:21
21 Then a single angel of great strength took a stone which resembled a huge millstone, and hurled it into the sea, saying, "So shall Babylon, that
REVELATION 18:20
20 Rejoice over her, O Heaven, and you saints and Apostles and Prophets; for God has taken vengeance upon her because of you."

REVELATION 18:21
21 Then a single angel of great strength took a stone which resembled a huge millstone, and hurled it into the sea, saying, "So shall Babylon, that
great city, be violently hurled down and never again be found.

REVELATION 18:22
22 No harp or song, no flute or trumpet, shall ever again be heard in thee; no craftsman of any kind shall ever again be found in thee; nor shall the
grinding of the mill ever again be heard in thee.

REVELATION 18:23
23 Never again shall the light of a lamp shine in thee, and never again shall the voice of a bridegroom or of a bride be heard in thee. For thy
merchants were the great men of the earth, and with the magic which thou didst practise all nations were led astray.

REVELATION 18:24
24 And in her was found the blood of Prophets and of God's people and of all who had been put to death on the earth."

CHAPTER 19

REVELATION 19:1
1 After this I seemed to hear the far-echoing voices of a great multitude in Heaven, who said, "Hallelujah! The salvation and the glory and the power
belong to our God.

REVELATION 19:2
2 True and just are His judgments, because He has judged the great Harlot who was corrupting the whole earth with her fornication, and He has
taken vengeance for the blood of His bondservants which her hands have shed."

REVELATION 19:3
3 And a second time they said, "Hallelujah! For her smoke ascends until the Ages of the Ages."

REVELATION 19:4
4 And the twenty-four Elders and the four living creatures fell down and worshipped God who sits upon the throne. "Even so," they said;
"Hallelujah!"

REVELATION 19:5
5 And from the throne there came a voice which said, "Praise our God, all you His bondservants - you who fear Him, both the small and the great."

REVELATION 19:6
6 And I seemed to hear the voices of a great multitude and the sound of many waters and of loud peals of thunder, which said, "Hallelujah! Because
the Lord our God, the Ruler of all, has become King.

REVELATION 19:7
7 Let us rejoice and triumph and give Him the glory; for the time for the marriage of the Lamb has come, and His Bride has made herself ready."

REVELATION 19:8
8 And she was permitted to array herself in fine linen, shining and spotless; the fine linen being the righteous actions of God's people.

REVELATION 19:9
9 And he said to me, "Write as follows: 'Blessed are those who receive an invitation to the Marriage Supper of the Lamb.'" And he added, still
addressing me, "These are truly the words of God."

REVELATION 19:10
10 Then I fell at his feet to worship him. But he exclaimed, "Oh, do not do that. I am a fellow bondservant of yours and a fellow bondservant of your
brethren who have borne testimony to Jesus. Worship God." Testimony to Jesus is the spirit which underlies Prophecy.

REVELATION 19:11
11 Then I saw a door open in Heaven, and a white horse appeared. Its rider was named "Faithful and True" - being One who in righteousness acts as
Judge, and makes war.

REVELATION 19:12
12 His eyes were like a flame of fire, and on His head were many kingly crowns; and He has a name written upon Him which no one but He Himself
knows.

REVELATION 19:13
13 The outer garment in which He is clad has been dipped in blood and His name is The Word Of God.

REVELATION 19:14
14 The armies in Heaven followed Him - mounted on white horses and clothed in fine linen, white and spotless.

REVELATION 19:15
15 From His
 Copyright  (c)mouth  thereInfobase
               2005-2009,   comes a Media
                                     sharp sword
                                           Corp. with which He will smite the nations; and He will Himself be their Shepherd, ruling them with a
                                                                                                                                   Page 532 / 632
scepter of iron; and it is His work to tread the winepress of the fierce anger of God, the Ruler of all.
14 The armies in Heaven followed Him - mounted on white horses and clothed in fine linen, white and spotless.

REVELATION 19:15
15 From His mouth there comes a sharp sword with which He will smite the nations; and He will Himself be their Shepherd, ruling them with a
scepter of iron; and it is His work to tread the winepress of the fierce anger of God, the Ruler of all.

REVELATION 19:16
16 And on His outer garment and on His thigh He has a name written, King Of Kings And Lord Of Lords.

REVELATION 19:17
17 And I saw a single angel standing in the full light of the sun, who cried in a loud voice to all the birds that flew across the sky, "Come and be
present at God's great supper,

REVELATION 19:18
18 that you may feast on the flesh of kings and the flesh of generals and the flesh of mighty men, on the flesh of horses and their riders, and on the
flesh of all mankind, whether they are free men or slaves, great men or small."

REVELATION 19:19
19 And I saw the Wild Beast, and the kings of the earth, and their armies, all assembled to make war, once for all, against the Rider upon the horse
and against His army. And the Wild Beast was captured, and with him the false Prophet

REVELATION 19:20
20 who had done the miracles in his presence with which he had led astray those who had received the mark of the Wild Beast, and those who
worshipped his statue. Both of them were thrown alive into the Lake of fire that was all ablaze with sulphur.

REVELATION 19:21
21 But the rest were killed with the sword that came from the mouth of the Rider on the horse. And the birds all fed ravenously upon their flesh.

CHAPTER 20

REVELATION 20:1
1 Then I saw an angel coming down from Heaven, having the key of the bottomless pit, and upon his arm he carried a great chain.

REVELATION 20:2
2 He laid hold of the Dragon - the ancient serpent - who is the Devil and the Adversary, and bound him for a thousand years, and hurled him into
the bottomless pit.

REVELATION 20:3
3 He closed the entrance and put a seal upon him in order that he might be unable to lead the nations astray any more until the thousand years were
at an end. Afterwards he is to be set at liberty for a short time.

REVELATION 20:4
4 And I saw thrones, and some who were seated on them, to whom judgment was entrusted. And I saw the souls of those who had been beheaded on
account of the testimony that they had borne to Jesus and on account of God's Message, and also the souls of those who had not worshipped the Wild
Beast or his statue, nor received his mark on their foreheads or on their hands; and they came to Life and were kings with Christ for a thousand
years.

REVELATION 20:5
5 No one else who was dead rose to Life until the thousand years were at an end. This is the First Resurrection.

REVELATION 20:6
6 Blessed and holy are those who share in the First Resurrection. The Second Death has no power over them, but they shall be priests to God and to
Christ, and shall be kings with Christ for the thousand years.

REVELATION 20:7
7 But when the thousand years are at an end, the Adversary will be released from his imprisonment,

REVELATION 20:8
8 and will go out to lead astray the nations in all the four corners of the earth, Gog and Magog, and assemble them for war, and they are like the
sands on the seashore in number.

REVELATION 20:9
9 And they went up over the whole breadth of the earth and surrounded the encampment of God's people and the beloved city. But fire came down
from Heaven and consumed them;

REVELATION 20:10
10 and the Devil, who had been leading them astray, was thrown into the Lake of fire and sulphur where the Wild Beast and the false Prophet were,
and day and night they will suffer torture until the Ages of the Ages.

REVELATION 20:11
11 Then I saw a great white throne and One who was seated on it, from whose presence earth and sky fled away, and no place was found for them.

REVELATION 20:12
 Copyright
12         (c) 2005-2009,
   And I saw               Infobase
               the dead, the        Media
                             great and theCorp.
                                          small, standing in front of the throne. And books were opened; and so was another book Page  533
                                                                                                                                 - namely, the/ 632
                                                                                                                                                Book
of Life; and the dead were judged by the things recorded in the books in accordance with what their conduct had been.
11 Then I saw a great white throne and One who was seated on it, from whose presence earth and sky fled away, and no place was found for them.

REVELATION 20:12
12 And I saw the dead, the great and the small, standing in front of the throne. And books were opened; and so was another book - namely, the Book
of Life; and the dead were judged by the things recorded in the books in accordance with what their conduct had been.

REVELATION 20:13
13 Then the sea yielded up the dead who were in it, Death and Hades yielded up the dead who were in them, and each man was judged in
accordance with what his conduct had been.

REVELATION 20:14
14 Then Death and Hades were thrown into the Lake of fire; this is the Second Death - the Lake of fire.

REVELATION 20:15
15 And if any one's name was not found recorded in the Book of Life he was thrown into the Lake of fire.

CHAPTER 21

REVELATION 21:1
1 And I saw a new Heaven and a new earth; for the first Heaven and the first earth were gone, and the sea no longer exists.

REVELATION 21:2
2 And I saw the holy city, the new Jerusalem, coming down out of Heaven from God and made ready like a bride attired to meet her husband.

REVELATION 21:3
3 And I heard a loud voice, which came from the throne, say, "God's dwelling place is among men and He will dwell among them and they shall be
His peoples. Yes, God Himself will be among them.

REVELATION 21:4
4 He will wipe every tear from their eyes. Death shall be no more; nor sorrow, nor wail of woe, nor pain; for the first things have passed away."

REVELATION 21:5
5 Then He who was seated on the throne said, "I am re-creating all things." And He added, "Write down these words, for they are trustworthy and
true."

REVELATION 21:6
6 He also said, "They have now been fulfilled. I am the Alpha and the Omega, the Beginning and the End. To those who are thirsty I will give the
privilege of drinking from the well of the Water of Life without payment.

REVELATION 21:7
7 All this shall be the heritage of him who overcomes, and I will be his God and he shall be one of My sons.

REVELATION 21:8
8 But as for cowards and the unfaithful, and the polluted, and murderers, fornicators, and those who practise magic or worship idols, and all liars -
the portion allotted to them shall be in the Lake which burns with fire and sulphur. This is the Second Death."

REVELATION 21:9
9 Then there came one of the seven angels who were carrying the seven bowls full of the seven last plagues. "Come with me," he said, "and I will show
you the Bride, the Lamb's wife."

REVELATION 21:10
10 So in the Spirit he carried me to the top of a vast, lofty mountain, and showed me the holy city, Jerusalem, coming down out of Heaven from God,

REVELATION 21:11
11 and bringing with it the glory of God. It shone with a radiance like that of a very precious stone - such as a jasper, bright and transparent.

REVELATION 21:12
12 It has a wall, massive and high, with twelve large gates, and in charge of the gates were twelve angels. And overhead, above the gates, names were
inscribed which are those of the twelve tribes of the descendants of Israel.

REVELATION 21:13
13 There were three gates on the east, three on the north, three on the south, and three on the west.

REVELATION 21:14
14 The wall of the city had twelve foundation stones, and engraved upon them were twelve names - the names of the twelve Apostles of the Lamb.

REVELATION 21:15
15 Now he who was speaking to me had a measuring-rod of gold, with which to measure the city and its gates and its wall.

REVELATION 21:16
16 The plan of the city is a square, the length being the same as the breadth; and he measured the city furlong by furlong, with his measuring rod - it
is twelve hundred miles long, and the length and the breadth and the height of it are equal.

 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                  Page 534 / 632
REVELATION 21:17
17 And he measured the wall of it - a wall of a hundred and forty-four cubits, according to human measure, which was also that of the angel.
REVELATION 21:16
16 The plan of the city is a square, the length being the same as the breadth; and he measured the city furlong by furlong, with his measuring rod - it
is twelve hundred miles long, and the length and the breadth and the height of it are equal.

REVELATION 21:17
17 And he measured the wall of it - a wall of a hundred and forty-four cubits, according to human measure, which was also that of the angel.

REVELATION 21:18
18 The solid fabric of the wall was jasper; and the city itself was made of gold, resembling transparent glass.

REVELATION 21:19
19 As for the foundation-stones of the city wall, which were beautified with various kinds of precious stones, the first was jasper, the second sapphire,
the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius,

REVELATION 21:20
20 the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst.

REVELATION 21:21
21 And the twelve gates were twelve pearls; each of them consisting of a single pearl. And the main street of the city was made of pure gold,
resembling transparent glass.

REVELATION 21:22
22 I saw no sanctuary in the city, for the Lord God, the Ruler of all, is its Sanctuary, and so is the Lamb.

REVELATION 21:23
23 Nor has the city any need of the sun or of the moon, to give it light; for the glory of God has shone upon it and its lamp is the Lamb.

REVELATION 21:24
24 The nations will live their lives by its light; and the kings of the earth are to bring their glory into it.

REVELATION 21:25
25 And in the daytime (for there will be no night there) the gates will never be closed;

REVELATION 21:26
26 and the glory and honor of the nations shall be brought into it.

REVELATION 21:27
27 And no unclean thing shall ever enter it, nor any one who is guilty of base conduct or tells lies, but only they whose names stand recorded in the
Lamb's Book of Life.

CHAPTER 22

REVELATION 22:1
1 Then he showed me the river of the Water of Life, bright as crystal, issuing from the throne of God and of the Lamb.

REVELATION 22:2
2 On either side of the river, midway between it and the main street of the city, was the Tree of Life. It produced twelve kinds of fruit, yielding a fresh
crop month by month, and the leaves of the tree served as medicine for the nations.

REVELATION 22:3
3 "In future there will be no curse," he said, "but the throne of God and of the Lamb will be in that city. And His servants will render Him holy service
and will see His face,

REVELATION 22:4
4 and His name will be on their foreheads.

REVELATION 22:5
5 And there will be no night there; and they have no need of lamplight or sunlight, for the Lord God will shine upon them, and they will be kings
until the Ages of the Ages."

REVELATION 22:6
6 And he said to me, "These words are trustworthy and true; and the Lord, the God of the spirits of the Prophets, sent His angel to make known to
His servants the things which must soon happen.

REVELATION 22:7
7 'I am coming quickly.' Blessed is he who is mindful of the predictions contained in this book."

REVELATION 22:8
8 I John heard and saw these things; and when I had heard and seen them, I fell at the feet of the angel who was showing me them - to worship him.

REVELATION 22:9
9 But he said to me, "Oh, do not do that. I am a fellow bondservant of yours, and a fellow bondservant of your brethren the Prophets and of those
who are mindful of the teachings of this book. Worship God."
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                          Page 535 / 632
REVELATION 22:10
10 "Make no secret," he added, "of the meaning of the predictions contained in this book; for the time for their fulfillment is now close at hand.
REVELATION 22:9
9 But he said to me, "Oh, do not do that. I am a fellow bondservant of yours, and a fellow bondservant of your brethren the Prophets and of those
who are mindful of the teachings of this book. Worship God."

REVELATION 22:10
10 "Make no secret," he added, "of the meaning of the predictions contained in this book; for the time for their fulfillment is now close at hand.

REVELATION 22:11
11 Let the dishonest man act dishonestly still; let the filthy make himself filthy still; let the righteous practise righteousness still; and let the holy be
made holy still."

REVELATION 22:12
12 "I am coming quickly; and My reward is with Me, that I may requite every man in accordance with what his conduct has been.

REVELATION 22:13
13 I am the Alpha and the Omega, the First and the Last, the Beginning and the End.

REVELATION 22:14
14 Blessed are those who wash their robes clean, that they may have a right to the Tree of Life, and may go through the gates into the city.

REVELATION 22:15
15 The unclean are shut out, and so are all who practise magic, all fornicators, all murderers, and those who worship idols, and every one who loves
falsehood and tells lies.

REVELATION 22:16
16 "I Jesus have sent My angel for him solemnly to declare these things to you among the Churches. I am the Root and the offspring of David, the
bright Morning Star.

REVELATION 22:17
17 The Spirit and the Bride say, 'Come;' and whoever hears, let him say, 'Come;' and let those who are thirsty come. Whoever will, let him take the
Water of Life, without payment.

REVELATION 22:18
18 "I solemnly declare to every one who hears the words of the prophecy contained in this book, that if any one adds to those words, God will add to
him the plagues spoken of in this book;

REVELATION 22:19
19 and that if any one takes away from the words of the book of this prophecy, God will take from him his share in the Tree of Life and in the holy
city - the things described in this book.

REVELATION 22:20
20 "He who solemnly declares all this says, "'Yes, I am coming quickly.'" Amen. Come, Lord Jesus.

REVELATION 22:21
21 The grace of the Lord Jesus be with God's people.

Chapter XV

When Natasha opened Prince Andrew's door with a familiar movement and let Princess Mary pass into the room before her, the princess felt the sobs in her throat.
Hard as she had tried to prepare herself, and now tried to remain tranquil, she knew that she would be unable to look at him without tears.

The princess understood what Natasha had meant by the words: "two days ago this suddenly happened." She understood those words to mean that he had suddenly
softened and that this softening and gentleness were signs of approaching death. As she stepped to the door she already saw in imagination Andrew's face as she
remembered it in childhood, a gentle, mild, sympathetic face which he had rarely shown, and which therefore affected her very strongly. She was sure he would speak
soft, tender words to her such as her father had uttered before his death, and that she would not be able to bear it and would burst into sobs in his presence. Yet
sooner or later it had to be, and she went in. The sobs rose higher and higher in her throat as she more and more clearly distinguished his form and her shortsighted eyes
tried to make out his features, and then she saw his face and met his gaze.

He was lying in a squirrel-fur dressing gown on a divan, surrounded by pillows. He was thin and pale. In one thin, translucently white hand he held a handkerchief, while
with the other he stroked the delicate mustache he had grown, moving his fingers slowly. His eyes gazed at them as they entered.

On seeing his face and meeting his eyes Princess Mary's pace suddenly slackened, she felt her tears dry up and her sobs ceased. She suddenly felt guilty and grew timid
on catching the expression of his face and eyes.

"But in what am I to blame?" she asked herself. And his cold, stern look replied: "Because you are alive and thinking of the living, while I..."

In the deep the deep gaze that seemed to look not outwards but inwards there was an almost hostile expression as he slowly regarded his sister and Natasha.

He kissed his sister, holding her hand in his as was their wont.

"How are you, Mary? How did you manage to get here?" said he in a voice as calm and aloof as his look.

Had he screamed in agony, that scream would not have struck such horror into Princess Mary's heart as the tone of his voice.

"And have you brought little Nicholas?" he asked in the same slow, quiet manner and with an obvious effort to remember.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                      Page 536 / 632
"How are you now?" said Princess Mary, herself surprised at what she was saying.
Had he screamed in agony, that scream would not have struck such horror into Princess Mary's heart as the tone of his voice.

"And have you brought little Nicholas?" he asked in the same slow, quiet manner and with an obvious effort to remember.

"How are you now?" said Princess Mary, herself surprised at what she was saying.

"That, my dear, you must ask the doctor," he replied, and again making an evident effort to be affectionate, he said with his lips only (his words clearly did not
correspond to his thoughts):

"Merci, chere amie, d'etre venue."

Princess Mary pressed his hand. The pressure made him wince just perceptibly. He was silent, and she did not know what to say. She now understood what had
happened to him two days before. In his words, his tone, and especially in that calm, almost antagonistic look could be felt an estrangement from everything belonging
to this world, terrible in one who is alive. Evidently only with an effort did he understand anything living; but it was obvious that he failed to understand, not because he
lacked the power to do so but because he understood something else-something the living did not and could not understand-and which wholly occupied his mind.

"There, you see how strangely fate has brought us together," said he, breaking the silence and pointing to Natasha. "She looks after me all the time."

Princess Mary heard him and did not understand how he could say such a thing. He, the sensitive, tender Prince Andrew, how could he say that, before her whom he
loved and who loved him? Had he expected to live he could not have said those words in that offensively cold tone. If he had not known that he was dying, how could
he have failed to pity her and how could he speak like that in her presence? The only explanation was that he was indifferent, because something else, much more
important, had been revealed to him.

The conversation was cold and disconnected and continually broke off.

"Mary came by way of Ryazan," said Natasha.

Prince Andrew did not notice that she called his sister Mary, and only after calling her so in his presence did Natasha notice it herself.

"Really?" he asked.

"They told her that all Moscow has been burned down, and that..."

Natasha stopped. It was impossible to talk. It was plain that he was making an effort to listen, but could not do so.

"Yes, they say it's burned," he said. "It's a great pity," and he gazed straight before him, absently stroking his mustache with his fingers.

"And so you have met Count Nicholas, Mary?" Prince Andrew suddenly said, evidently wishing to speak pleasantly to them. "He wrote here that he took a great liking
to you," he went on simply and calmly, evidently unable to understand all the complex significance his words had for living people. "If you liked him too, it would be a
good thing for you to get married," he added rather more quickly, as if pleased at having found words he had long been seeking.

Princess Mary heard his words but they had no meaning for her, except as a proof of how far away he now was from everything living.

"Why talk of me?" she said quietly and glanced at Natasha.

Natasha, who felt her glance, did not look at her. All three were again silent.

"Andrew, would you like..." Princess Mary suddenly said in a trembling voice, "would you like to see little Nicholas? He is always talking about you!"

Prince Andrew smiled just perceptibly and for the first time, but Princess Mary, who knew his face so well, saw with horror that he did not smile with pleasure or
affection for his son, but with quiet, gentle irony because he thought she was trying what she believed to be the last means of arousing him.

"Yes, I shall be very glad to see him. Is he quite well?"

When little Nicholas was brought into Prince Andrew's room he looked at his father with frightened eyes, but did not cry, because no one else was crying. Prince
Andrew kissed him and evidently did not know what to say to him.

When Nicholas had been led away, Princess Mary again went up to her brother, kissed him, and unable to restrain her tears any longer began to cry.

He looked at her attentively.

"Is it about Nicholas?" he asked.

Princess Mary nodded her head, weeping.

"Mary, you know the Gosp..." but he broke off.

"What did you say?"

"Nothing. You mustn't cry here," he said, looking at her with the same cold expression.

When Princess Mary began to cry, he understood that she was crying at the thought that little Nicholas would be left without a father. With a great effort he tried to
return to life and to see things from their point of view.

"Yes, to them it must seem sad!" he thought. "But how simple it is.

"The fowls of
 Copyright (c)the air sow not,
               2005-2009,      neither do
                            Infobase      they Corp.
                                       Media   reap, yet your Father feedeth them," he said to himself and wished to say to Princess Mary; "but no, Page
                                                                                                                                                     they will537
                                                                                                                                                                take /it632
                                                                                                                                                                        their
own way, they won't understand! They can't understand that all those feelings they prize so-all our feelings, all those ideas that seem so important to us, are
unnecessary. We cannot understand one another," and he remained silent.
return to life and to see things from their point of view.

"Yes, to them it must seem sad!" he thought. "But how simple it is.

"The fowls of the air sow not, neither do they reap, yet your Father feedeth them," he said to himself and wished to say to Princess Mary; "but no, they will take it their
own way, they won't understand! They can't understand that all those feelings they prize so-all our feelings, all those ideas that seem so important to us, are
unnecessary. We cannot understand one another," and he remained silent.

Prince Andrew's little son was seven. He could scarcely read, and knew nothing. After that day he lived through many things, gaining knowledge, observation, and
experience, but had he possessed all the faculties he afterwards acquired, he could not have had a better or more profound understanding of the meaning of the scene
he had witnessed between his father, Mary, and Natasha, than he had then. He understood it completely, and, leaving the room without crying, went silently up to
Natasha who had come out with him and looked shyly at her with his beautiful, thoughtful eyes, then his uplifted, rosy upper lip trembled and leaning his head against
her he began to cry.

After that he avoided Dessalles and the countess who caressed him and either sat alone or came timidly to Princess Mary, or to Natasha of whom he seemed even
fonder than of his aunt, and clung to them quietly and shyly.

When Princess Mary had left Prince Andrew she fully understood what Natasha's face had told her. She did not speak any more to Natasha of hopes of saving his life.
She took turns with her beside his sofa, and did not cry any more, but prayed continually, turning in soul to that Eternal and Unfathomable, whose presence above the
dying man was now so evident.

Chapter XVI

Not only did Prince Andrew know he would die, but he felt that he was dying and was already half dead. He was conscious of an aloofness from everything earthly and
a strange and joyous lightness of existence. Without haste or agitation he awaited what was coming. That inexorable, eternal, distant, and unknown the presence of
which he had felt continually all his life-was now near to him and, by the strange lightness he experienced, almost comprehensible and palpable...

Formerly he had feared the end. He had twice experienced that terribly tormenting fear of death-the end-but now he no longer understood that fear.

He had felt it for the first time when the shell spun like a top before him, and he looked at the fallow field, the bushes, and the sky, and knew that he was face to face
with death. When he came to himself after being wounded and the flower of eternal, unfettered love had instantly unfolded itself in his soul as if freed from the bondage
of life that had restrained it, he no longer feared death and ceased to think about it.

During the hours of solitude, suffering, and partial delirium he spent after he was wounded, the more deeply he penetrated into the new principle of eternal love revealed
to him, the more he unconsciously detached himself from earthly life. To love everything and everybody and always to sacrifice oneself for love meant not to love
anyone, not to live this earthly life. And the more imbued he became with that principle of love, the more he renounced life and the more completely he destroyed that
dreadful barrier which-in the absence of such love-stands between life and death. When during those first days he remembered that he would have to die, he said to
himself: "Well, what of it? So much the better!"

But after the night in Mytishchi when, half delirious, he had seen her for whom he longed appear before him and, having pressed her hand to his lips, had shed gentle,
happy tears, love for a particular woman again crept unobserved into his heart and once more bound him to life. And joyful and agitating thoughts began to occupy his
mind. Recalling the moment at the ambulance station when he had seen Kuragin, he could not now regain the feeling he then had, but was tormented by the question
whether Kuragin was alive. And he dared not inquire.

His illness pursued its normal physical course, but what Natasha referred to when she said: "This suddenly happened," had occurred two days before Princess Mary
arrived. It was the last spiritual struggle between life and death, in which death gained the victory. It was the unexpected realization of the fact that he still valued life as
presented to him in the form of his love for Natasha, and a last, though ultimately vanquished, attack of terror before the unknown.

It was evening. As usual after dinner he was slightly feverish, and his thoughts were preternaturally clear. Sonya was sitting by the table. He began to doze. Suddenly a
feeling of happiness seized him.

"Ah, she has come!" thought he.

And so it was: in Sonya's place sat Natasha who had just come in noiselessly.

Since she had begun looking after him, he had always experienced this physical consciousness of her nearness. She was sitting in an armchair placed sideways,
screening the light of the candle from him, and was knitting a stocking. She had learned to knit stockings since Prince Andrew had casually mentioned that no one
nursed the sick so well as old nurses who knit stockings, and that there is something soothing in the knitting of stockings. The needles clicked lightly in her slender,
rapidly moving hands, and he could clearly see the thoughtful profile of her drooping face. She moved, and the ball rolled off her knees. She started, glanced round at
him, and screening the candle with her hand stooped carefully with a supple and exact movement, picked up the ball, and regained her former position.

He looked at her without moving and saw that she wanted to draw a deep breath after stooping, but refrained from doing so and breathed cautiously.

At the Troitsa monastery they had spoken of the past, and he had told her that if he lived he would always thank God for his wound which had brought them together
again, but after that they never spoke of the future.

"Can it or can it not be?" he now thought as he looked at her and listened to the light click of the steel needles. "Can fate have brought me to her so strangely only for
me to die?... Is it possible that the truth of life has been revealed to me only to show me that I have spent my life in falsity? I love her more than anything in the world!
But what am I to do if I love her?" he thought, and he involuntarily groaned, from a habit acquired during his sufferings.

On hearing that sound Natasha put down the stocking, leaned nearer to him, and suddenly, noticing his shining eyes, stepped lightly up to him and bent over him.

"You are not asleep?"

"No, I have been looking at you a long time. I felt you come in. No one else gives me that sense of soft tranquillity that you do... that light. I want to weep for joy."

Natasha drew closer to him. Her face shone with rapturous joy.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 538 / 632
"Natasha, I love you too much! More than anything in the world."
"No, I have been looking at you a long time. I felt you come in. No one else gives me that sense of soft tranquillity that you do... that light. I want to weep for joy."

Natasha drew closer to him. Her face shone with rapturous joy.

"Natasha, I love you too much! More than anything in the world."

"And I!"-She turned away for an instant. "Why too much?" she asked.

"Why too much?... Well, what do you, what do you feel in your soul, your whole soul-shall I live? What do you think?"

"I am sure of it, sure!" Natasha almost shouted, taking hold of both his hands with a passionate movement.

He remained silent awhile.

"How good it would be!" and taking her hand he kissed it.

Natasha felt happy and agitated, but at once remembered that this would not do and that he had to be quiet.

"But you have not slept," she said, repressing her joy. "Try to sleep... please!"

He pressed her hand and released it, and she went back to the candle and sat down again in her former position. Twice she turned and looked at him, and her eyes met
his beaming at her. She set herself a task on her stocking and resolved not to turn round till it was finished.

Soon he really shut his eyes and fell asleep. He did not sleep long and suddenly awoke with a start and in a cold perspiration.

As he fell asleep he had still been thinking of the subject that now always occupied his mind-about life and death, and chiefly about death. He felt himself nearer to it.

"Love? What is love?" he thought.

"Love hinders death. Love is life. All, everything that I understand, I understand only because I love. Everything is, everything exists, only because I love. Everything is
united by it alone. Love is God, and to die means that I, a particle of love, shall return to the general and eternal source." These thoughts seemed to him comforting. But
they were only thoughts. Something was lacking in them, they were not clear, they were too one-sidedly personal and brain-spun. And there was the former agitation
and obscurity. He fell asleep.

He dreamed that he was lying in the room he really was in, but that he was quite well and unwounded. Many various, indifferent, and insignificant people appeared
before him. He talked to them and discussed something trivial. They were preparing to go away somewhere. Prince Andrew dimly realized that all this was trivial and
that he had more important cares, but he continued to speak, surprising them by empty witticisms. Gradually, unnoticed, all these persons began to disappear and a
single question, that of the closed door, superseded all else. He rose and went to the door to bolt and lock it. Everything depended on whether he was, or was not, in
time to lock it. He went, and tried to hurry, but his legs refused to move and he knew he would not be in time to lock the door though he painfully strained all his
powers. He was seized by an agonizing fear. And that fear was the fear of death. It stood behind the door. But just when he was clumsily creeping toward the door,
that dreadful something on the other side was already pressing against it and forcing its way in. Something not human-death-was breaking in through that door, and had
to be kept out. He seized the door, making a final effort to hold it back-to lock it was no longer possible-but his efforts were weak and clumsy and the door, pushed
from behind by that terror, opened and closed again.

Once again it pushed from outside. His last superhuman efforts were vain and both halves of the door noiselessly opened. It entered, and it was death, and Prince
Andrew died.

But at the instant he died, Prince Andrew remembered that he was asleep, and at the very instant he died, having made an effort, he awoke.

"Yes, it was death! I died-and woke up. Yes, death is an awakening!" And all at once it grew light in his soul and the veil that had till then concealed the unknown was
lifted from his spiritual vision. He felt as if powers till then confined within him had been liberated, and that strange lightness did not again leave him.

When, waking in a cold perspiration, he moved on the divan, Natasha went up and asked him what was the matter. He did not answer and looked at her strangely, not
understanding.

That was what had happened to him two days before Princess Mary's arrival. From that day, as the doctor expressed it, the wasting fever assumed a malignant
character, but what the doctor said did not interest Natasha, she saw the terrible moral symptoms which to her were more convincing.

From that day an awakening from life came to Prince Andrew together with his awakening from sleep. And compared to the duration of life it did not seem to him
slower than an awakening from sleep compared to the duration of a dream.

There was nothing terrible or violent in this comparatively slow awakening.

His last days and hours passed in an ordinary and simple way. Both Princess Mary and Natasha, who did not leave him, felt this. They did not weep or shudder and
during these last days they themselves felt that they were not attending on him (he was no longer there, he had left them) but on what reminded them most closely of
him-his body. Both felt this so strongly that the outward and terrible side of death did not affect them and they did not feel it necessary to foment their grief. Neither in
his presence nor out of it did they weep, nor did they ever talk to one another about him. They felt that they could not express in words what they understood.

They both saw that he was sinking slowly and quietly, deeper and deeper, away from them, and they both knew that this had to be so and that it was right.

He confessed, and received communion: everyone came to take leave of him. When they brought his son to him, he pressed his lips to the boy's and turned away, not
because he felt it hard and sad (Princess Mary and Natasha understood that) but simply because he thought it was all that was required of him, but when they told him
to bless the boy, he did what was demanded and looked round as if asking whether there was anything else he should do.

When the last convulsions of the body, which the spirit was leaving, occurred, Princess Mary and Natasha were present.

"Is it over?" said Princess Mary when his body had for a few minutes lain motionless, growing cold before them. Natasha went up, looked at the dead eyes, and
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                 Page 539 / 632
hastened to close them. She closed them but did not kiss them, but clung to that which reminded her most nearly of him-his body.

"Where has he gone? Where is he now?..."
When the last convulsions of the body, which the spirit was leaving, occurred, Princess Mary and Natasha were present.

"Is it over?" said Princess Mary when his body had for a few minutes lain motionless, growing cold before them. Natasha went up, looked at the dead eyes, and
hastened to close them. She closed them but did not kiss them, but clung to that which reminded her most nearly of him-his body.

"Where has he gone? Where is he now?..."

When the body, washed and dressed, lay in the coffin on a table, everyone came to take leave of him and they all wept.

Little Nicholas cried because his heart was rent by painful perplexity. The countess and Sonya cried from pity for Natasha and because he was no more. The old count
cried because he felt that before long, he, too, must take the same terrible step.

Natasha and Princess Mary also wept now, but not because of their own personal grief; they wept with a reverent and softening emotion which had taken possession
of their souls at the consciousness of the simple and solemn mystery of death that had been accomplished in their presence.

Book Thirteen-1812
Chapter I

Man's mind cannot grasp the causes of events in their completeness, but the desire to find those causes is implanted in man's soul. And without considering the
multiplicity and complexity of the conditions any one of which taken separately may seem to be the cause, he snatches at the first approximation to a cause that seems
to him intelligible and says: "This is the cause!" In historical events (where the actions of men are the subject of observation) the first and most primitive approximation to
present itself was the will of the gods and, after that, the will of those who stood in the most prominent position-the heroes of history. But we need only penetrate to the
essence of any historic event-which lies in the activity of the general mass of men who take part in it-to be convinced that the will of the historic hero does not control
the actions of the mass but is itself continually controlled. It may seem to be a matter of indifference whether we understand the meaning of historical events this way or
that; yet there is the same difference between a man who says that the people of the West moved on the East because Napoleon wished it and a man who says that this
happened because it had to happen, as there is between those who declared that the earth was stationary and that the planets moved round it and those who admitted
that they did not know what upheld the earth, but knew there were laws directing its movement and that of the other planets. There is, and can be, no cause of an
historical event except the one cause of all causes. But there are laws directing events, and some of these laws are known to us while we are conscious of others we
cannot comprehend. The discovery of these laws is only possible when possible when we have quite abandoned the attempt to find the cause in the will of some one
man, just as the discovery of the laws of the motion of the planets was possible only when men abandoned the conception of the fixity of the earth.

The historians consider that, next to the battle of Borodino and the occupation of Moscow by the enemy and its destruction by fire, the most important episode of the
war of 1812 was the movement of the Russian army from the Ryazana to the Kaluga road and to the Tarutino camp-the so-called flank march across the Krasnaya
Pakhra River. They ascribe the glory of that achievement of genius to different men and dispute as to whom the honor is due. Even foreign historians, including the
French, acknowledge the genius of the Russian commanders when they speak of that flank march. But it is hard to understand why military writers, and following them
others, consider this flank march to be the profound conception of some one man who saved Russia and destroyed Napoleon. In the first place it is hard to understand
where the profundity and genius of this movement lay, for not much mental effort was needed to see that the best position for an army when it is not being attacked is
where there are most provisions; and even a dull boy of thirteen could have guessed that the best position for an army after its retreat from Moscow in 1812 was on the
Kaluga road. So it is impossible to understand by what reasoning the historians reach the conclusion that this maneuver was a profound one. And it is even more
difficult to understand just why they think that this maneuver was calculated to save Russia and destroy the French; for this flank march, had it been preceded,
accompanied, or followed by other circumstances, might have proved ruinous to the Russians and salutary for the French. If the position of the Russian army really
began to improve from the time of that march, it does not at all follow that the march was the cause of it.

That flank march might not only have failed to give any advantage to the Russian army, but might in other circumstances have led to its destruction. What would have
happened had Moscow not burned down? If Murat had not lost sight of the Russians? If Napoleon had not remained inactive? If the Russian army at Krasnaya Pakhra
had given battle as Bennigsen and Barclay advised? What would have happened had the French attacked the Russians while they were marching beyond the Pakhra?
What would have happened if on approaching Tarutino, Napoleon had attacked the Russians with but a tenth of the energy he had shown when he attacked them at
Smolensk? What would have happened had the French moved on Petersburg?... In any of these eventualities the flank march that brought salvation might have proved
disastrous.

The third and most incomprehensible thing is that people studying history deliberately avoid seeing that this flank march cannot be attributed to any one man, that no one
ever foresaw it, and that in reality, like the retreat from Fili, it did not suggest itself to anyone in its entirety, but resulted-moment by moment, step by step, event by
event-from an endless number of most diverse circumstances and was only seen in its entirety when it had been accomplished and belonged to the past.

At the council at Fili the prevailing thought in the minds of the Russian commanders was the one naturally suggesting itself, namely, a direct retreat by the Nizhni road. In
proof of this there is the fact that the majority of the council voted for such a retreat, and above all there is the well-known conversation after the council, between the
commander in chief and Lanskoy, who was in charge of the commissariat department. Lanskoy informed the commander in chief that the army supplies were for the
most part stored along the Oka in the Tula and Ryazan provinces, and that if they retreated on Nizhni the army would be separated from its supplies by the broad river
Oka, which cannot be crossed early in winter. This was the first indication of the necessity of deviating from what had previously seemed the most natural course-a
direct retreat on Nizhni-Novgorod. The army turned more to the south, along the Ryazan road and nearer to its supplies. Subsequently the in activity of the French
(who even lost sight of the Russian army), concern for the safety of the arsenal at Tula, and especially the advantages of drawing nearer to its supplies caused the army
to turn still further south to the Tula road. Having crossed over, by a forced march, to the Tula road beyond the Pakhra, the Russian commanders intended to remain at
Podolsk and had no thought of the Tarutino position; but innumerable circumstances and the reappearance of French troops who had for a time lost touch with the
Russians, and projects of giving battle, and above all the abundance of provisions in Kaluga province, obliged our army to turn still more to the south and to cross from
the Tula to the Kaluga road and go to Tarutino, which was between the roads along which those supplies lay. Just as it is impossible to say when it was decided to
abandon Moscow, so it is impossible to say precisely when, or by whom, it was decided to move to Tarutino. Only when the army had got there, as the result of
innumerable and varying forces, did people begin to assure themselves that they had desired this movement and long ago foreseen its result.

Chapter II

The famous flank movement merely consisted in this: after the advance of the French had ceased, the Russian army, which had been continually retreating straight back
from the invaders, deviated from that direct course and, not finding itself pursued, was naturally drawn toward the district where supplies were abundant.

If instead of imagining to ourselves commanders of genius leading the Russian army, we picture that army without any leaders, it could not have done anything but make
a return movement toward Moscow, describing an arc in the direction where most provisions were to be found and where the country was richest.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 540 / 632
That movement from the Nizhni to the Ryazan, Tula, and Kaluga roads was so natural that even the Russian marauders moved in that direction, and demands were sent
from Petersburg for Kutuzov to take his army that way. At Tarutino Kutuzov received what was almost a reprimand from the Emperor for having moved his army along
from the invaders, deviated from that direct course and, not finding itself pursued, was naturally drawn toward the district where supplies were abundant.

If instead of imagining to ourselves commanders of genius leading the Russian army, we picture that army without any leaders, it could not have done anything but make
a return movement toward Moscow, describing an arc in the direction where most provisions were to be found and where the country was richest.

That movement from the Nizhni to the Ryazan, Tula, and Kaluga roads was so natural that even the Russian marauders moved in that direction, and demands were sent
from Petersburg for Kutuzov to take his army that way. At Tarutino Kutuzov received what was almost a reprimand from the Emperor for having moved his army along
the Ryazan road, and the Emperor's letter indicated to him the very position he had already occupied near Kaluga.

Having rolled like a ball in the direction of the impetus given by the whole campaign and by the battle of Borodino, the Russian army-when the strength of that impetus
was exhausted and no fresh push was received-assumed the position natural to it.

Kutuzov's merit lay, not in any strategic maneuver of genius, as it is called, but in the fact that he alone understood the significance of what had happened. He alone then
understood the meaning of the French army's inactivity, he alone continued to assert that the battle of Borodino had been a victory, he alone-who as commander in
chief might have been expected to be eager to attack-employed his whole strength to restrain the Russian army from useless engagements.

The beast wounded at Borodino was lying where the fleeing hunter had left him; but whether he was still alive, whether he was strong and merely lying low, the hunter
did not know. Suddenly the beast was heard to moan.

The moan of that wounded beast (the French army) which betrayed its calamitous condition was the sending of Lauriston to Kutuzov's camp with overtures for peace.

Napoleon, with his usual assurance that whatever entered his head was right, wrote to Kutuzov the first words that occurred to him, though they were meaningless.

MONSIEUR LE PRINCE KOUTOUZOV: I am sending one of my adjutants-general to discuss several interesting questions with you. I beg your Highness to credit
what he says to you, especially when he expresses the sentiment of esteem and special regard I have long entertained for your person. This letter having no other
object, I pray God, monsieur le Prince Koutouzov, to keep you in His holy and gracious protection!

NAPOLEON

MOSCOW, OCTOBER 30, 1812

Kutuzov replied: "I should be cursed by posterity were I looked on as the initiator of a settlement of any sort. Such is the present spirit of my nation." But he continued
to exert all his powers to restrain his troops from attacking.

During the month that the French troops were pillaging in Moscow and the Russian troops were quietly encamped at Tarutino, a change had taken place in the relative
strength of the two armies-both in spirit and in number-as a result of which the superiority had passed to the Russian side. Though the condition and numbers of the
French army were unknown to the Russians, as soon as that change occurred the need of attacking at once showed itself by countless signs. These signs were:
Lauriston's mission; the abundance of provisions at Tarutino; the reports coming in from all sides of the inactivity and disorder of the French; the flow of recruits to our
regiments; the fine weather; the long rest the Russian soldiers had enjoyed, and the impatience to do what they had been assembled for, which usually shows itself in an
army that has been resting; curiosity as to what the French army, so long lost sight of, was doing; the boldness with which our outposts now scouted close up to the
French stationed at Tarutino; the news of easy successes gained by peasants and guerrilla troops over the French, the envy aroused by this; the desire for revenge that
lay in the heart of every Russian as long as the French were in Moscow, and (above all) a dim consciousness in every soldier's mind that the relative strength of the
armies had changed and that the advantage was now on our side. There was a substantial change in the relative strength, and an advance had become inevitable. And at
once, as a clock begins to strike and chime as soon as the minute hand has completed a full circle, this change was shown by an increased activity, whirring, and
chiming in the higher spheres.

Chapter III

The Russian army was commanded by Kutuzov and his staff, and also by the Emperor from Petersburg. Before the news of the abandonment of Moscow had been
received in Petersburg, a detailed plan of the whole campaign had been drawn up and sent to Kutuzov for his guidance. Though this plan had been drawn up on the
supposition that Moscow was still in our hands, it was approved by the staff and accepted as a basis for action. Kutuzov only replied that movements arranged from a
distance were always difficult to execute. So fresh instructions were sent for the solution of difficulties that might be encountered, as well as fresh people who were to
watch Kutuzov's actions and report upon them.

Besides this, the whole staff of the Russian army was now reorganized. The posts left vacant by Bagration, who had been killed, and by Barclay, who had gone away in
dudgeon, had to be filled. Very serious consideration was given to the question whether it would be better to put A in B's place and B in D's, or on the contrary to put
D in A's place, and so on-as if anything more than A's or B's satisfaction depended on this.

As a result of the hostility between Kutuzov and Bennigsen, his Chief of Staff, the presence of confidential representatives of the Emperor, and these transfers, a more
than usually complicated play of parties was going on among the staff of the army. A was undermining B, D was undermining C, and so on in all possible combinations
and permutations. In all these plottings the subject of intrigue was generally the conduct of the war, which all these men believed they were directing; but this affair of the
war went on independently of them, as it had to go: that is, never in the way people devised, but flowing always from the essential attitude of the masses. Only in the
highest spheres did all these schemes, crossings, and interminglings appear to be a true reflection of what had to happen.

Prince Michael Ilarionovich! (wrote the Emperor on the second of October in a letter that reached Kutuzov after the battle at Tarutino) Since September 2 Moscow
has been in the hands of the enemy. Your last reports were written on the twentieth, and during all this time not only has no action been taken against the enemy or for
the relief of the ancient capital, but according to your last report you have even retreated farther. Serpukhov is already occupied by an enemy detachment and Tula with
its famous arsenal so indispensable to the army, is in danger. From General Wintzingerode's reports, I see that an enemy corps of ten thousand men is moving on the
Petersburg road. Another corps of several thousand men is moving on Dmitrov. A third has advanced along the Vladimir road, and a fourth, rather considerable
detachment is stationed between Ruza and Mozhaysk. Napoleon himself was in Moscow as late as the twenty-fifth. In view of all this information, when the enemy has
scattered his forces in large detachments, and with Napoleon and his Guards in Moscow, is it possible that the enemy's forces confronting you are so considerable as
not to allow of your taking the offensive? On the contrary, he is probably pursuing you with detachments, or at most with an army corps much weaker than the army
entrusted to you. It would seem that, availing yourself of these circumstances, you might advantageously attack a weaker one and annihilate him, or at least oblige him
to retreat, retaining in our hands an important part of the provinces now occupied by the enemy, and thereby averting danger from Tula and other towns in the interior.
You will be responsible if the enemy is able to direct a force of any size against Petersburg to threaten this capital in which it has not been possible to retain many
troops; for with the army entrusted to you, and acting with resolution and energy, you have ample means to avert this fresh calamity. Remember that you have still to
answer to our offended country for the loss of Moscow. You have experienced my readiness to reward you. That readiness will not weaken in me, but I and Russia
 Copyright
have  a right(c)  2005-2009,
              to expect        Infobase
                         from you  all the Media    Corp. and success which your intellect, military talent, and the courage of the troops you command justify
                                           zeal, firmness,                                                                                              Pageus541  in / 632
expecting.
to retreat, retaining in our hands an important part of the provinces now occupied by the enemy, and thereby averting danger from Tula and other towns in the interior.
You will be responsible if the enemy is able to direct a force of any size against Petersburg to threaten this capital in which it has not been possible to retain many
troops; for with the army entrusted to you, and acting with resolution and energy, you have ample means to avert this fresh calamity. Remember that you have still to
answer to our offended country for the loss of Moscow. You have experienced my readiness to reward you. That readiness will not weaken in me, but I and Russia
have a right to expect from you all the zeal, firmness, and success which your intellect, military talent, and the courage of the troops you command justify us in
expecting.

But by the time this letter, which proved that the real relation of the forces had already made itself felt in Petersburg, was dispatched, Kutuzov had found himself unable
any longer to restrain the army he commanded from attacking and a battle had taken place.

On the second of October a Cossack, Shapovalov, who was out scouting, killed one hare and wounded another. Following the wounded hare he made his way far into
the forest and came upon the left flank of Murat's army, encamped there without any precautions. The Cossack laughingly told his comrades how he had almost fallen
into the hands of the French. A cornet, hearing the story, informed his commander.

The Cossack was sent for and questioned. The Cossack officers wished to take advantage of this chance to capture some horses, but one of the superior officers, who
was acquainted with the higher authorities, reported the incident to a general on the staff. The state of things on the staff had of late been exceedingly strained. Ermolov
had been to see Bennigsen a few days previously and had entreated him to use his influence with the commander in chief to induce him to take the offensive.

"If I did not know you I should think you did not want what you are asking for. I need only advise anything and his Highness is sure to do the opposite," replied
Bennigsen.

The Cossack's report, confirmed by horse patrols who were sent out, was the final proof that events had matured. The tightly coiled spring was released, the clock
began to whirr and the chimes to play. Despite all his supposed power, his intellect, his experience, and his knowledge of men, Kutuzov-having taken into consideration
the Cossack's report, a note from Bennigsen who sent personal reports to the Emperor, the wishes he supposed the Emperor to hold, and the fact that all the generals
expressed the same wish-could no longer check the inevitable movement, and gave the order to do what he regarded as useless and harmful-gave his approval, that is,
to the accomplished fact.

Chapter IV

Bennigsen's note and the Cossack's information that the left flank of the French was unguarded were merely final indications that it was necessary to order an attack,
and it was fixed for the fifth of October.

On the morning of the fourth of October Kutuzov signed the dispositions. Toll read them to Ermolov, asking him to attend to the further arrangements.

"All right-all right. I haven't time just now," replied Ermolov, and left the hut.

The dispositions drawn up by Toll were very good. As in the Austerlitz dispositions, it was written-though not in German this time:

"The First Column will march here and here," "the Second Column will march there and there," and so on; and on paper, all these columns arrived at their places at the
appointed time and destroyed the enemy. Everything had been admirably thought out as is usual in dispositions, and as is always the case, not a single column reached
its place at the appointed time.

When the necessary number of copies of the dispositions had been prepared, an officer was summoned and sent to deliver them to Ermolov to deal with. A young
officer of the Horse Guards, Kutuzov's orderly, pleased at the importance of the mission entrusted to him, went to Ermolov's quarters.

"Gone away," said Ermolov's orderly.

The officer of the Horse Guards went to a general with whom Ermolov was often to be found.

"No, and the general's out too."

The officer, mounting his horse, rode off to someone else.

"No, he's gone out."

"If only they don't make me responsible for this delay! What a nuisance it is!" thought the officer, and he rode round the whole camp. One man said he had seen
Ermolov ride past with some other generals, others said he must have returned home. The officer searched till six o'clock in the evening without even stopping to eat.
Ermolov was nowhere to be found and no one knew where he was. The officer snatched a little food at a comrade's, and rode again to the vanguard to find
Miloradovich. Miloradovich too was away, but here he was told that he had gone to a ball at General Kikin's and that Ermolov was probably there too.

"But where is it?"

"Why, there, over at Echkino," said a Cossack officer, pointing to a country house in the far distance.

"What, outside our line?"

"They've put two regiments as outposts, and they're having such a spree there, it's awful! Two bands and three sets of singers!"

The officer rode out beyond our lines to Echkino. While still at a distance he heard as he rode the merry sounds of a soldier's dance song proceeding from the house.

"In the meadows... in the meadows!" he heard, accompanied by whistling and the sound of a torban, drowned every now and then by shouts. These sounds made his
spirits rise, but at the same time he was afraid that he would be blamed for not having executed sooner the important order entrusted to him. It was already past eight
o'clock. He dismounted and went up into the porch of a large country house which had remained intact between the Russian and French forces. In the refreshment
room and the hall, footmen were bustling about with wine and viands. Groups of singers stood outside the windows. The officer was admitted and immediately saw all
the chief generals of the army together, and among them Ermolov's big imposing figure. They all had their coats unbuttoned and were standing in a semicircle with
flushed and animated faces, laughing loudly. In the middle of the room a short handsome general with a red face was dancing the trepak with much spirit and agility.

 Copyright
"Ha, ha, ha!(c) 2005-2009,
             Bravo, NicholasInfobase
                             Ivanych!Media
                                     Ha, ha,Corp.
                                             ha!"                                                                                                    Page 542 / 632

The officer felt that by arriving with important orders at such a moment he was doubly to blame, and he would have preferred to wait; but one of the generals espied
room and the hall, footmen were bustling about with wine and viands. Groups of singers stood outside the windows. The officer was admitted and immediately saw all
the chief generals of the army together, and among them Ermolov's big imposing figure. They all had their coats unbuttoned and were standing in a semicircle with
flushed and animated faces, laughing loudly. In the middle of the room a short handsome general with a red face was dancing the trepak with much spirit and agility.

"Ha, ha, ha! Bravo, Nicholas Ivanych! Ha, ha, ha!"

The officer felt that by arriving with important orders at such a moment he was doubly to blame, and he would have preferred to wait; but one of the generals espied
him and, hearing what he had come about, informed Ermolov.

Ermolov came forward with a frown on his face and, hearing what the officer had to say, took the papers from him without a word.

"You think he went off just by chance?" said a comrade, who was on the staff that evening, to the officer of the Horse Guards, referring to Ermolov. "It was a trick. It
was done on purpose to get Konovnitsyn into trouble. You'll see what a mess there'll be tomorrow."

Chapter V

Next day the decrepit Kutuzov, having given orders to be called early, said his prayers, dressed, and, with an unpleasant consciousness of having to direct a battle he
did not approve of, got into his caleche and drove from Letashovka (a village three and a half miles from Tarutino) to the place where the attacking columns were to
meet. He sat in the caleche, dozing and waking up by turns, and listening for any sound of firing on the right as an indication that the action had begun. But all was still
quiet. A damp dull autumn morning was just dawning. On approaching Tarutino Kutuzov noticed cavalrymen leading their horses to water across the road along which
he was driving. Kutuzov looked at them searchingly, stopped his carriage, and inquired what regiment they belonged to. They belonged to a column that should have
been far in front and in ambush long before then. "It may be a mistake," thought the old commander in chief. But a little further on he saw infantry regiments with their
arms piled and the soldiers, only partly dressed, eating their rye porridge and carrying fuel. He sent for an officer. The officer reported that no order to advance had
been received.

"How! Not rec..." Kutuzov began, but checked himself immediately and sent for a senior officer. Getting out of his caleche, he waited with drooping head and breathing
heavily, pacing silently up and down. When Eykhen, the officer of the general staff whom he had summoned, appeared, Kutuzov went purple in the face, not because
that officer was to blame for the mistake, but because he was an object of sufficient importance for him to vent his wrath on. Trembling and panting the old man fell into
that state of fury in which he sometimes used to roll on the ground, and he fell upon Eykhen, threatening him with his hands, shouting and loading him with gross abuse.
Another man, Captain Brozin, who happened to turn up and who was not at all to blame, suffered the same fate.

"What sort of another blackguard are you? I'll have you shot! Scoundrels!" yelled Kutuzov in a hoarse voice, waving his arms and reeling.

He was suffering physically. He, the commander in chief, a Serene Highness who everybody said possessed powers such as no man had ever had in Russia, to be
placed in this position-made the laughingstock of the whole army! "I needn't have been in such a hurry to pray about today, or have kept awake thinking everything
over all night," thought he to himself. "When I was a chit of an officer no one would have dared to mock me so... and now!" He was in a state of physical suffering as if
from corporal punishment, and could not avoid expressing it by cries of anger and distress. But his strength soon began to fail him, and looking about him, conscious of
having said much that was amiss, he again got into his caleche and drove back in silence.

His wrath, once expended, did not return, and blinking feebly he listened to excuses and self-justifications (Ermolov did not come to see him till the next day) and to the
insistence of Bennigsen, Konovnitsyn, and Toll that the movement that had miscarried should be executed next day. And once more Kutuzov had to consent.

Chapter VI

Next day the troops assembled in their appointed places in the evening and advanced during the night. It was an autumn night with dark purple clouds, but no rain. The
ground was damp but not muddy, and the troops advanced noiselessly, only occasionally a jingling of the artillery could be faintly heard. The men were forbidden to
talk out loud, to smoke their pipes, or to strike a light, and they tried to prevent their horses neighing. The secrecy of the undertaking heightened its charm and they
marched gaily. Some columns, supposing. they had reached their destination, halted, piled arms, and settled down on the cold ground, but the majority marched all
night and arrived at places where they evidently should not have been.

Only Count Orlov-Denisov with his Cossacks (the least important detachment of all) got to his appointed place at the right time. This detachment halted at the outskirts
of a forest, on the path leading from the village of Stromilova to Dmitrovsk.

Toward dawn, Count Orlov-Denisov, who had dozed off, was awakened by a deserter from the French army being brought to him. This was a Polish sergeant of
Poniatowski's corps, who explained in Polish that he had come over because he had been slighted in the service: that he ought long ago to have been made an officer,
that he was braver than any of them, and so he had left them and wished to pay them out. He said that Murat was spending the night less than a mile from where they
were, and that if they would let him have a convoy of a hundred men he would capture him alive. Count Orlov-Denisov consulted his fellow officers.

The offer was too tempting to be refused. Everyone volunteered to go and everybody advised making the attempt. After much disputing and arguing, Major-General
Grekov with two Cossack regiments decided to go with the Polish sergeant.

"Now, remember," said Count Orlov-Denisov to the sergeant at parting, "if you have been lying I'll have you hanged like a dog; but if it's true you shall have a hundred
gold pieces!"

Without replying, the sergeant, with a resolute air, mounted and rode away with Grekov whose men had quickly assembled. They disappeared into the forest, and
Count Orlov-Denisov, having seen Grekov off, returned, shivering from the freshness of the early dawn and excited by what he had undertaken on his own
responsibility, and began looking at the enemy camp, now just visible in the deceptive light of dawn and the dying campfires. Our columns ought to have begun to
appear on an open declivity to his right. He looked in that direction, but though the columns would have been visible quite far off, they were not to be seen. It seemed
to the count that things were beginning to stir in the French camp, and his keen-sighted adjutant confirmed this.

"Oh, it is really too late," said Count Orlov, looking at the camp.

As often happens when someone we have trusted is no longer before our eyes, it suddenly seemed quite clear and obvious to him that the sergeant was an impostor,
that he had lied, and that the whole Russian attack would be ruined by the absence of those two regiments, which he would lead away heaven only knew where. How
could one capture a commander in chief from among such a mass of troops!

"I am sure that rascal was lying," said the count.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 543 / 632
"They can still be called back," said one of his suite, who like Count Orlov felt distrustful of the adventure when he looked at the enemy's camp.
could one capture a commander in chief from among such a mass of troops!

"I am sure that rascal was lying," said the count.

"They can still be called back," said one of his suite, who like Count Orlov felt distrustful of the adventure when he looked at the enemy's camp.

"Eh? Really... what do you think? Should we let them go on or not?"

"Will you have them fetched back?"

"Fetch them back, fetch them back!" said Count Orlov with sudden determination, looking at his watch. "It will be too late. It is quite light."

And the adjutant galloped through the forest after Grekov. When Grekov returned, Count Orlov-Denisov, excited both by the abandoned attempt and by vainly
awaiting the infantry columns that still did not appear, as well as by the proximity of the enemy, resolved to advance. All his men felt the same excitement.

"Mount!" he commanded in a whisper. The men took their places and crossed themselves.... "Forward, with God's aid!"

"Hurrah-ah-ah!" reverberated in the forest, and the Cossack companies, trailing their lances and advancing one after another as if poured out of a sack, dashed gaily
across the brook toward the camp.

One desperate, frightened yell from the first French soldier who saw the Cossacks, and all who were in the camp, undressed and only just waking up, ran off in all
directions, abandoning cannons, muskets, and horses.

Had the Cossacks pursued the French, without heeding what was behind and around them, they would have captured Murat and everything there. That was what the
officers desired. But it was impossible to make the Cossacks budge when once they had got booty and prisoners. None of them listened to orders. Fifteen hundred
prisoners and thirty-eight guns were taken on the spot, besides standards and (what seemed most important to the Cossacks) horses, saddles, horsecloths, and the like.
All this had to be dealt with, the prisoners and guns secured, the booty divided-not without some shouting and even a little themselves-and it was on this that the
Cossacks all busied themselves.

The French, not being farther pursued, began to recover themselves: they formed into detachments and began firing. Orlov-Denisov, still waiting for the other columns
to arrive, advanced no further.

Meantime, according to the dispositions which said that "the First Column will march" and so on, the infantry of the belated columns, commanded by Bennigsen and
directed by Toll, had started in due order and, as always happens, had got somewhere, but not to their appointed places. As always happens the men, starting
cheerfully, began to halt; murmurs were heard, there was a sense of confusion, and finally a backward movement. Adjutants and generals galloped about, shouted,
grew angry, quarreled, said they had come quite wrong and were late, gave vent to a little abuse, and at last gave it all up and went forward, simply to get somewhere.
"We shall get somewhere or other!" And they did indeed get somewhere, though not to their right places; a few eventually even got to their right place, but too late to
be of any use and only in time to be fired at. Toll, who in this battle played the part of Weyrother at Austerlitz, galloped assiduously from place to place, finding
everything upside down everywhere. Thus he stumbled on Bagovut's corps in a wood when it was already broad daylight, though the corps should long before have
joined Orlov-Denisov. Excited and vexed by the failure and supposing that someone must be responsible for it, Toll galloped up to the commander of the corps and
began upbraiding him severely, saying that he ought to be shot. General Bagovut, a fighting old soldier of placid temperament, being also upset by all the delay,
confusion, and cross-purposes, fell into a rage to everybody's surprise and quite contrary to his usual character and said disagreeable things to Toll.

"I prefer not to take lessons from anyone, but I can die with my men as well as anybody," he said, and advanced with a single division.

Coming out onto a field under the enemy's fire, this brave general went straight ahead, leading his men under fire, without considering in his agitation whether going into
action now, with a single division, would be of any use or no. Danger, cannon balls, and bullets were just what he needed in his angry mood. One of the first bullets
killed him, and other bullets killed many of his men. And his division remained under fire for some time quite uselessly.

Chapter VII

Meanwhile another column was to have attacked the French from the front, but Kutuzov accompanied that column. He well knew that nothing but confusion would
come of this battle undertaken against his will, and as far as was in his power held the troops back. He did not advance.

He rode silently on his small gray horse, indolently answering suggestions that they should attack.

"The word attack is always on your tongue, but you don't see that we are unable to execute complicated maneuvers," said he to Miloradovich who asked permission to
advance.

"We couldn't take Murat prisoner this morning or get to the place in time, and nothing can be done now!" he replied to someone else.

When Kutuzov was informed that at the French rear-where according to the reports of the Cossacks there had previously been nobody-there were now two battalions
of Poles, he gave a sidelong glance at Ermolov who was behind him and to whom he had not spoken since the previous day.

"You see! They are asking to attack and making plans of all kinds, but as soon as one gets to business nothing is ready, and the enemy, forewarned, takes measures
accordingly."

Ermolov screwed up his eyes and smiled faintly on hearing these words. He understood that for him the storm had blown over, and that Kutuzov would content himself
with that hint.

"He's having a little fun at my expense," said Ermolov softly, nudging with his knee Raevski who was at his side.

Soon after this, Ermolov moved up to Kutuzov and respectfully remarked:

"It is not too late yet, your Highness-the enemy has not gone away-if you were to order an attack! If not, the Guards will not so much as see a little smoke."

Kutuzov
 Copyrightdid(c)
               not2005-2009,
                   reply, but when they Media
                              Infobase  reported to him that Murat's troops were in retreat he ordered an advance, though at every hundred paces he
                                               Corp.                                                                                                halted544
                                                                                                                                                  Page    for three
                                                                                                                                                                / 632
quarters of an hour.

The whole battle consisted in what Orlov-Denisov's Cossacks had done: the rest of the army merely lost some hundreds of men uselessly.
Soon after this, Ermolov moved up to Kutuzov and respectfully remarked:

"It is not too late yet, your Highness-the enemy has not gone away-if you were to order an attack! If not, the Guards will not so much as see a little smoke."

Kutuzov did not reply, but when they reported to him that Murat's troops were in retreat he ordered an advance, though at every hundred paces he halted for three
quarters of an hour.

The whole battle consisted in what Orlov-Denisov's Cossacks had done: the rest of the army merely lost some hundreds of men uselessly.

In consequence of this battle Kutuzov received a diamond decoration, and Bennigsen some diamonds and a hundred thousand rubles, others also received pleasant
recognitions corresponding to their various grades, and following the battle fresh changes were made in the staff.

"That's how everything is done with us, all topsy-turvy!" said the Russian officers and generals after the Tarutino battle, letting it be understood that some fool there is
doing things all wrong but that we ourselves should not have done so, just as people speak today. But people who talk like that either do not know what they are
talking about or deliberately deceive themselves. No battle-Tarutino, Borodino, or Austerlitz-takes place as those who planned it anticipated. That is an essential
condition.

A countless number of free forces (for nowhere is man freer than during a battle, where it is a question of life and death) influence the course taken by the fight, and that
course never can be known in advance and never coincides with the direction of any one force.

If many simultaneously and variously directed forces act on a given body, the direction of its motion cannot coincide with any one of those forces, but will always be a
mean-what in mechanics is represented by the diagonal of a parallelogram of forces.

If in the descriptions given by historians, especially French ones, we find their wars and battles carried out in accordance with previously formed plans, the only
conclusion to be drawn is that those descriptions are false.

The battle of Tarutino obviously did not attain the aim Toll had in view-to lead the troops into action in the order prescribed by the dispositions; nor that which Count
Orlov-Denisov may have had in view-to take Murat prisoner; nor the result of immediately destroying the whole corps, which Bennigsen and others may have had in
view; nor the aim of the officer who wished to go into action to distinguish himself; nor that of the Cossack who wanted more booty than he got, and so on. But if the
aim of the battle was what actually resulted and what all the Russians of that day desired-to drive the French out of Russia and destroy their army-it is quite clear that
the battle of Tarutino, just because of its incongruities, was exactly what was wanted at that stage of the campaign. It would be difficult and even impossible to imagine
any result more opportune than the actual outcome of this battle. With a minimum of effort and insignificant losses, despite the greatest confusion, the most important
results of the whole campaign were attained: the transition from retreat to advance, an exposure of the weakness of the French, and the administration of that shock
which Napoleon's army had only awaited to begin its flight.

Chapter VIII

Napoleon enters Moscow after the brilliant victory de la Moskowa; there can be no doubt about the victory for the battlefield remains in the hands of the French. The
Russians retreat and abandon their ancient capital. Moscow, abounding in provisions, arms, munitions, and incalculable wealth, is in Napoleon's hands. The Russian
army, only half the strength of the French, does not make a single attempt to attack for a whole month. Napoleon's position is most brilliant. He can either fall on the
Russian army with double its strength and destroy it; negotiate an advantageous peace, or in case of a refusal make a menacing move on Petersburg, or even, in the
case of a reverse, return to Smolensk or Vilna; or remain in Moscow; in short, no special genius would seem to be required to retain the brilliant position the French
held at that time. For that, only very simple and easy steps were necessary: not to allow the troops to loot, to prepare winter clothing-of which there was sufficient in
Moscow for the whole army-and methodically to collect the provisions, of which (according to the French historians) there were enough in Moscow to supply the
whole army for six months. Yet Napoleon, that greatest of all geniuses, who the historians declare had control of the army, took none of these steps.

He not merely did nothing of the kind, but on the contrary he used his power to select the most foolish and ruinous of all the courses open to him. Of all that Napoleon
might have done: wintering in Moscow, advancing on Petersburg or on Nizhni-Novgorod, or retiring by a more northerly or more southerly route (say by the road
Kutuzov afterwards took), nothing more stupid or disastrous can be imagined than what he actually did. He remained in Moscow till October, letting the troops plunder
the city; then, hesitating whether to leave a garrison behind him, he quitted Moscow, approached Kutuzov without joining battle, turned to the right and reached Malo-
Yaroslavets, again without attempting to break through and take the road Kutuzov took, but retiring instead to Mozhaysk along the devastated Smolensk road. Nothing
more stupid than that could have been devised, or more disastrous for the army, as the sequel showed. Had Napoleon's aim been to destroy his army, the most skillful
strategist could hardly have devised any series of actions that would so completely have accomplished that purpose, independently of anything the Russian army might
do.

Napoleon, the man of genius, did this! But to say that he destroyed his army because he wished to, or because he was very stupid, would be as unjust as to say that he
had brought his troops to Moscow because he wished to and because he was very clever and a genius.

In both cases his personal activity, having no more force than the personal activity of any soldier, merely coincided with the laws that guided the event.

The historians quite falsely represent Napoleon's faculties as having weakened in Moscow, and do so only because the results did not justify his actions. He employed
all his ability and strength to do the best he could for himself and his army, as he had done previously and as he did subsequently in 1813. His activity at that time was
no less astounding than it was in Egypt, in Italy, in Austria, and in Prussia. We do not know for certain in how far his genius was genuine in Egypt-where forty centuries
looked down upon his grandeur-for his great exploits there are all told us by Frenchmen. We cannot accurately estimate his genius in Austria or Prussia, for we have to
draw our information from French or German sources, and the incomprehensible surrender of whole corps without fighting and of fortresses without a siege must incline
Germans to recognize his genius as the only explanation of the war carried on in Germany. But we, thank God, have no need to recognize his genius in order to hide our
shame. We have paid for the right to look at the matter plainly and simply, and we will not abandon that right.

His activity in Moscow was as amazing and as full of genius as elsewhere. Order after order order and plan after plan were issued by him from the time he entered
Moscow till the time he left it. The absence of citizens and of a deputation, and even the burning of Moscow, did not disconcert him. He did not lose sight either of the
welfare of his army or of the doings of the enemy, or of the welfare of the people of Russia, or of the direction of affairs in Paris, or of diplomatic considerations
concerning the terms of the anticipated peace.

Chapter IX

With regard to military matters, Napoleon immediately on his entry into Moscow gave General Sabastiani strict orders to observe the movements of the Russian army,
sent army corps out along the different roads, and charged Murat to find Kutuzov. Then he gave careful directions about the fortification of the Kremlin, and drew up a
 Copyright
brilliant plan(c)
               for2005-2009,   Infobase
                   a future campaign overMedia Corp.map of Russia.
                                          the whole                                                                                                Page 545 / 632

With regard to diplomatic questions, Napoleon summoned Captain Yakovlev, who had been robbed and was in rags and did not know how to get out of Moscow,
Chapter IX

With regard to military matters, Napoleon immediately on his entry into Moscow gave General Sabastiani strict orders to observe the movements of the Russian army,
sent army corps out along the different roads, and charged Murat to find Kutuzov. Then he gave careful directions about the fortification of the Kremlin, and drew up a
brilliant plan for a future campaign over the whole map of Russia.

With regard to diplomatic questions, Napoleon summoned Captain Yakovlev, who had been robbed and was in rags and did not know how to get out of Moscow,
minutely explained to him his whole policy and his magnanimity, and having written a letter to the Emperor Alexander in which he considered it his duty to inform his
Friend and Brother that Rostopchin had managed affairs badly in Moscow, he dispatched Yakovlev to Petersburg.

Having similarly explained his views and his magnanimity to Tutolmin, he dispatched that old man also to Petersburg to negotiate.

With regard to legal matters, immediately after the fires he gave orders to find and execute the incendiaries. And the scoundrel Rostopchin was punished by an order to
burn down his houses.

With regard to administrative matters, Moscow was granted a constitution. A municipality was established and the following announcement issued:

INHABITANTS OF MOSCOW!

Your misfortunes are cruel, but His Majesty the Emperor and King desires to arrest their course. Terrible examples have taught you how he punishes disobedience and
crime. Strict measures have been taken to put an end to disorder and to re-establish public security. A paternal administration, chosen from among yourselves, will form
your municipality or city government. It will take care of you, of your needs, and of your welfare. Its members will be distinguished by a red ribbon worn across the
shoulder, and the mayor of the city will wear a white belt as well. But when not on duty they will only wear a red ribbon round the left arm.

The city police is established on its former footing, and better order already prevails in consequence of its activity. The government has appointed two commissaries
general, or chiefs of police, and twenty commissaries or captains of wards have been appointed to the different wards of the city. You will recognize them by the white
ribbon they will wear on the left arm. Several churches of different denominations are open, and divine service is performed in them unhindered. Your fellow citizens are
returning every day to their homes. and orders have been given that they should find in them the help and protection due to their misfortunes. These are the measures
the government has adopted to re-establish order and relieve youp condition. But to achieve this aim it is necessary that you should add your efforts and should, if
possible, forget the misfortunes you have suffered, should entertain the hope of a less cruel fate, should be certain that inevitable and ignominious death awaits those
who make any attempt on your persons or on what remains of your property, and finally that you should not doubt that these will be safeguarded, since such is the will
of the greatest and most just of monarchs. Soldiers and citizens, of whatever nation you may be, re-establish public confidence, the source of the welfare of a state, live
like brothers, render mutual aid and protection one to another, unite to defeat the intentions of the evil-minded, obey the military and civil authorities, and your tears will
soon cease to flow!

With regard to supplies for the army, Napoleon decreed that all the troops in turn should enter Moscow a la maraude to obtain provisions for themselves, so that the
army might have its future provided for.

With regard to religion, Napoleon ordered the priests to be brought back and services to be again performed in the churches.

With regard to commerce and to provisioning the army, the following was placarded everywhere:

PROCLAMATION!

You, peaceful inhabitants of Moscow, artisans and workmen whom misfortune has driven from the city, and you scattered tillers of the soil, still kept out in the fields by
groundless fear, listen! Tranquillity is returning to this capital and order is being restored in it. Your fellow countrymen are emerging boldly from their hiding places on
finding that they are respected. Any violence to them or to their property is promptly punished. His Majesty the Emperor and King protects them, and considers no one
among you his enemy except those who disobey his orders. He desires to end your misfortunes and restore you to your homes and families. Respond, therefore, to his
benevolent intentions and come to us without fear. Inhabitants, return with confidence to your abodes! You will soon find means of satisfying your needs. Craftsmen
and industrious artisans, return to your work, your houses, your shops, where the protection of guards awaits you! You shall receive proper pay for your work. And
lastly you too, peasants, come from the forests where you are hiding in terror, return to your huts without fear, in full assurance that you will find protection! Markets
are established in the city where peasants can bring their surplus supplies and the products of the soil. The government has taken the following steps to ensure freedom
of sale for them: (1) From today, peasants, husbandmen, and those living in the neighborhood of Moscow may without any danger bring their supplies of all kinds to
two appointed markets, of which one is on the Mokhovaya Street and the other at the Provision Market. (2) Such supplies will be bought from them at such prices as
seller and buyer may agree on, and if a seller is unable to obtain a fair price he will be free to take his goods back to his village and no one may hinder him under any
pretense. (3) Sunday and Wednesday of each week are appointed as the chief market days and to that end a sufficient number of troops will be stationed along the
highroads on Tuesdays and Saturdays at such distances from the town as to protect the carts. (4) Similar measures will be taken that peasants with their carts and
horses may meet with no hindrance on their return journey. (5) Steps will immediately be taken to re-establish ordinary trading.

Inhabitants of the city and villages, and you, workingmen and artisans, to whatever nation you belong, you are called on to carry out the paternal intentions of His
Majesty the Emperor and King and to co-operate with him for the public welfare! Lay your respect and confidence at his feet and do not delay to unite with us!

With the object of raising the spirits of the troops and of the people, reviews were constantly held and rewards distributed. The Emperor rode through the streets to
comfort the inhabitants, and, despite his preoccupation with state affairs, himself visited the theaters that were established by his order.

In regard to philanthropy, the greatest virtue of crowned heads, Napoleon also did all in his power. He caused the words Maison de ma Mere to be inscribed on the
charitable institutions, thereby combining tender filial affection with the majestic benevolence of a monarch. He visited the Foundling Hospital and, allowing the orphans
saved by him to kiss his white hands, graciously conversed with Tutolmin. Then, as Thiers eloquently recounts, he ordered his soldiers to be paid in forged Russian
money which he had prepared: "Raising the use of these means by an act worthy of himself and of the French army, he let relief be distributed to those who had been
burned out. But as food was too precious to be given to foreigners, who were for the most part enemies, Napoleon preferred to supply them with money with which to
purchase food from outside, and had paper rubles distributed to them."

With reference to army discipline, orders were continually being issued to inflict severe punishment for the nonperformance of military duties and to suppress robbery.

Chapter X

But strange to say, all these measures, efforts, and plans-which were not at all worse than others issued in similar circumstances-did not affect the essence of the matter
 Copyright
but, like the(c) 2005-2009,
              hands of a clockInfobase
                               detached Media
                                        from theCorp.
                                                  mechanism, swung about in an arbitrary and aimless way without engaging the cogwheels.              Page 546 / 632

With reference to the military side-the plan of campaign-that work of genius of which Thiers remarks that, "His genius never devised anything more profound, more
Chapter X

But strange to say, all these measures, efforts, and plans-which were not at all worse than others issued in similar circumstances-did not affect the essence of the matter
but, like the hands of a clock detached from the mechanism, swung about in an arbitrary and aimless way without engaging the cogwheels.

With reference to the military side-the plan of campaign-that work of genius of which Thiers remarks that, "His genius never devised anything more profound, more
skillful, or more admirable," and enters into a polemic with M. Fain to prove that this work of genius must be referred not to the fourth but to the fifteenth of October-
that plan never was or could be executed, for it was quite out of touch with the facts of the case. The fortifying of the Kremlin, for which la Mosquee (as Napoleon
termed the church of Basil the Beatified) was to have been razed to the ground, proved quite useless. The mining of the Kremlin only helped toward fulfilling
Napoleon's wish that it should be blown up when he left Moscow-as a child wants the floor on which he has hurt himself to be beaten. The pursuit of the Russian army,
about which Napoleon was so concerned, produced an unheard-of result. The French generals lost touch with the Russian army of sixty thousand men, and according
to Thiers it was only eventually found, like a lost pin, by the skill-and apparently the genius-of Murat.

With reference to diplomacy, all Napoleon's arguments as to his magnanimity and justice, both to Tutolmin and to Yakovlev (whose chief concern was to obtain a
greatcoat and a conveyance), proved useless; Alexander did not receive these envoys and did not reply to their embassage.

With regard to legal matters, after the execution of the supposed incendiaries the rest of Moscow burned down.

With regard to administrative matters, the establishment of a municipality did not stop the robberies and was only of use to certain people who formed part of that
municipality and under pretext of preserving order looted Moscow or saved their own property from being looted.

With regard to religion, as to which in Egypt matters had so easily been settled by Napoleon's visit to a mosque, no results were achieved. Two or three priests who
were found in Moscow did try to carry out Napoleon's wish, but one of them was slapped in the face by a French soldier while conducting service, and a French
official reported of another that: "The priest whom I found and invited to say Mass cleaned and locked up the church. That night the doors were again broken open, the
padlocks smashed, the books mutilated, and other disorders perpetrated."

With reference to commerce, the proclamation to industrious workmen and to peasants evoked no response. There were no industrious workmen, and the peasants
caught the commissaries who ventured too far out of town with the proclamation and killed them.

As to the theaters for the entertainment of the people and the troops, these did not meet with success either. The theaters set up in the Kremlin and in Posnyakov's
house were closed again at once because the actors and actresses were robbed.

Even philanthropy did not have the desired effect. The genuine as well as the false paper money which flooded Moscow lost its value. The French, collecting booty,
cared only for gold. Not only was the paper money valueless which Napoleon so graciously distributed to the unfortunate, but even silver lost its value in relation to
gold.

But the most amazing example of the ineffectiveness of the orders given by the authorities at that time was Napoleon's attempt to stop the looting and re-establish
discipline.

This is what the army authorities were reporting:

"Looting continues in the city despite the decrees against it. Order is not yet restored and not a single merchant is carrying on trade in a lawful manner. The sutlers alone
venture to trade, and they sell stolen goods."

"The neighborhood of my ward continues to be pillaged by soldiers of the 3rd Corps who, not satisfied with taking from the unfortunate inhabitants hiding in the cellars
the little they have left, even have the ferocity to wound them with their sabers, as I have repeatedly witnessed."

"Nothing new, except that the soldiers are robbing and pillaging-October 9."

"Robbery and pillaging continue. There is a band of thieves in our district who ought to be arrested by a strong force-October 11."

"The Emperor is extremely displeased that despite the strict orders to stop pillage, parties of marauding Guards are continually seen returning to the Kremlin. Among
the Old Guard disorder and pillage were renewed more violently than ever yesterday evening, last night, and today. The Emperor sees with regret that the picked
soldiers appointed to guard his person, who should set an example of discipline, carry disobedience to such a point that they break into the cellars and stores containing
army supplies. Others have disgraced themselves to the extent of disobeying sentinels and officers, and have abused and beaten them."

"The Grand Marshal of the palace," wrote the governor, "complains bitterly that in spite of repeated orders, the soldiers continue to commit nuisances in all the
courtyards and even under the very windows of the Emperor."

That army, like a herd of cattle run wild and trampling underfoot the provender which might have saved it from starvation, disintegrated and perished with each
additional day it remained in Moscow. But it did not go away.

It began to run away only when suddenly seized by a panic caused by the capture of transport trains on the Smolensk road, and by the battle of Tarutino. The news of
that battle of Tarutino, unexpectedly received by Napoleon at a review, evoked in him a desire to punish the Russians (Thiers says), and he issued the order for
departure which the whole army was demanding.

Fleeing from Moscow the soldiers took with them everything they had stolen. Napoleon, too, carried away his own personal tresor, but on seeing the baggage trains
that impeded the army, he was (Thiers says) horror-struck. And yet with his experience of war he did not order all the superfluous vehicles to be burned, as he had
done with those of a certain marshal when approaching Moscow. He gazed at the caleches and carriages in which soldiers were riding and remarked that it was a very
good thing, as those vehicles could be used to carry provisions, the sick, and the wounded.

The plight of the whole army resembled that of a wounded animal which feels it is perishing and does not know what it is doing. To study the skillful tactics and aims of
Napoleon and his army from the time it entered Moscow till it was destroyed is like studying the dying leaps and shudders of a mortally wounded animal. Very often a
wounded animal, hearing a rustle, rushes straight at the hunter's gun, runs forward and back again, and hastens its own end. Napoleon, under pressure from his whole
army, did the same thing. The rustle of the battle of Tarutino frightened the beast, and it rushed forward onto the hunter's gun, reached him, turned back, and finally-like
any wild beast-ran back along the most disadvantageous and dangerous path, where the old scent was familiar.
Copyright (c) 2005-2009, Infobase Media Corp.
During the whole of that period Napoleon, who seems to us to have been the leader of all these movements-as the figurehead of a ship may seem Page    547to/guide
                                                                                                                                              to a savage    632
the vessel-acted like a child who, holding a couple of strings inside a carriage, thinks he is driving it.
wounded animal, hearing a rustle, rushes straight at the hunter's gun, runs forward and back again, and hastens its own end. Napoleon, under pressure from his whole
army, did the same thing. The rustle of the battle of Tarutino frightened the beast, and it rushed forward onto the hunter's gun, reached him, turned back, and finally-like
any wild beast-ran back along the most disadvantageous and dangerous path, where the old scent was familiar.

During the whole of that period Napoleon, who seems to us to have been the leader of all these movements-as the figurehead of a ship may seem to a savage to guide
the vessel-acted like a child who, holding a couple of strings inside a carriage, thinks he is driving it.

Chapter XI

Early in the morning of the sixth of October Pierre went out of the shed, and on returning stopped by the door to play with a little blue-gray dog, with a long body and
short bandy legs, that jumped about him. This little dog lived in their shed, sleeping beside Karataev at night; it sometimes made excursions into the town but always
returned again. Probably it had never had an owner, and it still belonged to nobody and had no name. The French called it Azor; the soldier who told stories called it
Femgalka; Karataev and others called it Gray, or sometimes Flabby. Its lack of a master, a name, or even of a breed or any definite color did not seem to trouble the
blue-gray dog in the least. Its furry tail stood up firm and round as a plume, its bandy legs served it so well that it would often gracefully lift a hind leg and run very easily
and quickly on three legs, as if disdaining to use all four. Everything pleased it. Now it would roll on its back, yelping with delight, now bask in the sun with a thoughtful
air of importance, and now frolic about playing with a chip of wood or a straw.

Pierre's attire by now consisted of a dirty torn shirt (the only remnant of his former clothing), a pair of soldier's trousers which by Karataev's advice he tied with string
round the ankles for warmth, and a peasant coat and cap. Physically he had changed much during this time. He no longer seemed stout, though he still had the
appearance of solidity and strength hereditary in his family. A beard and mustache covered the lower part of his face, and a tangle of hair, infested with lice, curled
round his head like a cap. The look of his eyes was resolute, calm, and animatedly alert, as never before. The former slackness which had shown itself even in his eyes
was now replaced by an energetic readiness for action and resistance. His feet were bare.

Pierre first looked down the field across which vehicles and horsemen were passing that morning, then into the distance across the river, then at the dog who was
pretending to be in earnest about biting him, and then at his bare feet which he placed with pleasure in various positions, moving his dirty thick big toes. Every time he
looked at his bare feet a smile of animated self-satisfaction flitted across his face. The sight of them reminded him of all he had experienced and learned during these
weeks and this recollection was pleasant to him.

For some days the weather had been calm and clear with slight frosts in the mornings-what is called an "old wives' summer."

In the sunshine the air was warm, and that warmth was particularly pleasant with the invigorating freshness of the morning frost still in the air.

On everything-far and near-lay the magic crystal glitter seen only at that time autumn. The Sparrow Hills were visible in the distance, with the village, the church, and the
large white house. The bare trees, the sand, the bricks and roofs of the houses, the green church spire, and the corners of the white house in the distance, all stood out
in the transparent air in most delicate outline and with unnatural clearness. Near by could be seen the familiar ruins of a half-burned mansion occupied by the French,
with lilac bushes still showing dark green beside the fence. And even that ruined and befouled house-which in dull weather was repulsively ugly-seemed quietly beautiful
now, in the clear, motionless brilliance.

A French corporal, with coat unbuttoned in a homely way, a skullcap on his head, and a short pipe in his mouth, came from behind a corner of the shed and
approached Pierre with a friendly wink.

"What sunshine, Monsieur Kiril!" (Their name for Pierre.) "Eh? Just like spring!"

And the corporal leaned against the door and offered Pierre his pipe, though whenever he offered it Pierre always declined it.

"To be on the march in such weather..." he began.

Pierre inquired what was being said about leaving, and the corporal told him that nearly all the troops were starting and there ought to be an order about the prisoners
that day. Sokolov, one of the soldiers in the shed with Pierre, was dying, and Pierre told the corporal that something should be done about him. The corporal replied
that Pierre need not worry about that as they had an ambulance and a permanent hospital and arrangements would be made for the sick, and that in general everything
that could happen had been foreseen by the authorities.

"Besides, Monsieur Kiril, you have only to say a word to the captain, you know. He is a man who never forgets anything. Speak to the captain when he makes his
round, he will do anything for you."

(The captain of whom the corporal spoke often had long chats with Pierre and showed him all sorts of favors.)

"'You see, St. Thomas,' he said to me the other day. 'Monsieur Kiril is a man of education, who speaks French. He is a Russian seigneur who has had misfortunes, but
he is a man. He knows what's what.... If he wants anything and asks me, he won't get a refusal. When one has studied, you see, one likes education and well-bred
people.' It is for your sake I mention it, Monsieur Kiril. The other day if it had not been for you that affair would have ended ill."

And after chatting a while longer, the corporal went away. (The affair he had alluded to had happened a few days before-a fight between the prisoners and the French
soldiers, in which Pierre had succeeded in pacifying his comrades.) Some of the prisoners who had heard Pierre talking to the corporal immediately asked what the
Frenchman had said. While Pierre was repeating what he had been told about the army leaving Moscow, a thin, sallow, tattered French soldier came up to the door of
the shed. Rapidly and timidly raising his fingers to his forehead by way of greeting, he asked Pierre whether the soldier Platoche to whom he had given a shirt to sew
was in that shed.

A week before the French had had boot leather and linen issued to them, which they had given out to the prisoners to make up into boots and shirts for them.

"Ready, ready, dear fellow!" said Karataev, coming out with a neatly folded shirt.

Karataev, on account of the warm weather and for convenience at work, was wearing only trousers and a tattered shirt as black as soot. His hair was bound round,
workman fashion, with a wisp of lime-tree bast, and his round face seemed rounder and pleasanter than ever.

"A promise is own brother to performance! I said Friday and here it is, ready," said Platon, smiling and unfolding the shirt he had sewn.

The Frenchman glanced around uneasily and then, as if overcoming his hesitation, rapidly threw off his uniform and put on the shirt. He had a long, greasy, flowered silk
Copyrightnext
waistcoat  (c) to
                2005-2009,
                  his sallow, Infobase  Mediabut
                              thin bare body, Corp.                                                                                                  Page
                                                 no shirt. He was evidently afraid the prisoners looking on would laugh at him, and thrust his head into      548hurriedly.
                                                                                                                                                         the shirt / 632
None of the prisoners said a word.
"A promise is own brother to performance! I said Friday and here it is, ready," said Platon, smiling and unfolding the shirt he had sewn.

The Frenchman glanced around uneasily and then, as if overcoming his hesitation, rapidly threw off his uniform and put on the shirt. He had a long, greasy, flowered silk
waistcoat next to his sallow, thin bare body, but no shirt. He was evidently afraid the prisoners looking on would laugh at him, and thrust his head into the shirt hurriedly.
None of the prisoners said a word.

"See, it fits well!" Platon kept repeating, pulling the shirt straight.

The Frenchman, having pushed his head and hands through, without raising his eyes, looked down at the shirt and examined the seams.

"You see, dear man, this is not a sewing shop, and I had no proper tools; and, as they say, one needs a tool even to kill a louse," said Platon with one of his round
smiles, obviously pleased with his work.

"It's good, quite good, thank you," said the Frenchman, in French, "but there must be some linen left over.

"It will fit better still when it sets to your body," said Karataev, still admiring his handiwork. "You'll be nice and comfortable...."

"Thanks, thanks, old fellow.... But the bits left over?" said the Frenchman again and smiled. He took out an assignation ruble note and gave it to Karataev. "But give me
the pieces that are over."

Pierre saw that Platon did not want to understand what the Frenchman was saying, and he looked on without interfering. Karataev thanked the Frenchman for the
money and went on admiring his own work. The Frenchman insisted on having the pieces returned that were left over and asked Pierre to translate what he said.

"What does he want the bits for?" said Karataev. "They'd make fine leg bands for us. Well, never mind."

And Karataev, with a suddenly changed and saddened expression, took a small bundle of scraps from inside his shirt and gave it to the Frenchman without looking at
him. "Oh dear!" muttered Karataev and went away. The Frenchman looked at the linen, considered for a moment, then looked inquiringly at Pierre and, as if Pierre's
look had told him something, suddenly blushed and shouted in a squeaky voice:

"Platoche! Eh, Platoche! Keep them yourself!" And handing back the odd bits he turned and went out.

"There, look at that," said Karataev, swaying his head. "People said they were not Christians, but they too have souls. It's what the old folk used to say: 'A sweating
hand's an open hand, a dry hand's close.' He's naked, but yet he's given it back."

Karataev smiled thoughtfully and was silent awhile looking at the pieces.

"But they'll make grand leg bands, dear friend," he said, and went back into the shed.

Chapter XII

Four weeks had passed since Pierre had been taken prisoner and though the French had offered to move him from the men's to the officers' shed, he had stayed in the
shed where he was first put.

In burned and devastated Moscow Pierre experienced almost the extreme limits of privation a man can endure; but thanks to his physical strength and health, of which
he had till then been unconscious, and thanks especially to the fact that the privations came so gradually that it was impossible to say when they began, he endured his
position not only lightly but joyfully. And just at this time he obtained the tranquillity and ease of mind he had formerly striven in vain to reach. He had long sought in
different ways that tranquillity of mind, that inner harmony which had so impressed him in the soldiers at the battle of Borodino. He had sought it in philanthropy, in
Freemasonry, in the dissipations of town life, in wine, in heroic feats of self-sacrifice, and in romantic love for Natasha; he had sought it by reasoning-and all these
quests and experiments had failed him. And now without thinking about it he had found that peace and inner harmony only through the horror of death, through
privation, and through what he recognized in Karataev.

Those dreadful moments he had lived through at the executions had as it were forever washed away from his imagination and memory the agitating thoughts and feelings
that had formerly seemed so important. It did not now occur to him to think of Russia, or the war, or politics, or Napoleon. It was plain to him that all these things were
no business of his, and that he was not called on to judge concerning them and therefore could not do so. "Russia and summer weather are not bound together," he
thought, repeating words of Karataev's which he found strangely consoling. His intention of killing Napoleon and his calculations of the cabalistic number of the beast of
the Apocalypse now seemed to him meaningless and even ridiculous. His anger with his wife and anxiety that his name should not be smirched now seemed not merely
trivial but even amusing. What concern was it of his that somewhere or other that woman was leading the life she preferred? What did it matter to anybody, and
especially to him, whether or not they found out that their prisoner's name was Count Bezukhov?

He now often remembered his conversation with Prince Andrew and quite agreed with him, though he understood Prince Andrew's thoughts somewhat differently.
Prince Andrew had thought and said that happiness could only be negative, but had said it with a shade of bitterness and irony as though he was really saying that all
desire for positive happiness is implanted in us merely to torment us and never be satisfied. But Pierre believed it without any mental reservation. The absence of
suffering, the satisfaction of one's needs and consequent freedom in the choice of one's occupation, that is, of one's way of life, now seemed to Pierre to be indubitably
man's highest happiness. Here and now for the first time he fully appreciated the enjoyment of eating when he wanted to eat, drinking when he wanted to drink, sleeping
when he wanted to sleep, of warmth when he was cold, of talking to a fellow man when he wished to talk and to hear a human voice. The satisfaction of one's needs-
good food, cleanliness, and freedom-now that he was deprived of all this, seemed to Pierre to constitute perfect happiness; and the choice of occupation, that is, of his
way of life-now that that was so restricted-seemed to him such an easy matter that he forgot that a superfluity of the comforts of life destroys all joy in satisfying one's
needs, while great freedom in the choice of occupation-such freedom as his wealth, his education, and his social position had given him in his own life-is just what
makes the choice of occupation insolubly difficult and destroys the desire and possibility of having an occupation.

All Pierre's daydreams now turned on the time when he would be free. Yet subsequently, and for the rest of his life, he thought and spoke with enthusiasm of that month
of captivity, of those irrecoverable, strong, joyful sensations, and chiefly of the complete peace of mind and inner freedom which he experienced only during those
weeks.

When on the first day he got up early, went out of the shed at dawn, and saw the cupolas and crosses of the New Convent of the Virgin still dark at first, the hoarfrost
on the dusty grass, the Sparrow Hills, and the wooded banks above the winding river vanishing in the purple distance, when he felt the contact of the fresh air and heard
the noise of (c)
 Copyright   the2005-2009,
                 crows flyingInfobase
                              from Moscow
                                       Mediaacross
                                               Corp.the field, and when afterwards light gleamed from the east and the sun's rim appeared solemnly Page   from behind a cloud,
                                                                                                                                                                  549 / 632
and the cupolas and crosses, the hoarfrost, the distance and the river, all began to sparkle in the glad light-Pierre felt a new joy and strength in life such as he had never
before known. And this not only stayed with him during the whole of his imprisonment, but even grew in strength as the hardships of his position increased.
When on the first day he got up early, went out of the shed at dawn, and saw the cupolas and crosses of the New Convent of the Virgin still dark at first, the hoarfrost
on the dusty grass, the Sparrow Hills, and the wooded banks above the winding river vanishing in the purple distance, when he felt the contact of the fresh air and heard
the noise of the crows flying from Moscow across the field, and when afterwards light gleamed from the east and the sun's rim appeared solemnly from behind a cloud,
and the cupolas and crosses, the hoarfrost, the distance and the river, all began to sparkle in the glad light-Pierre felt a new joy and strength in life such as he had never
before known. And this not only stayed with him during the whole of his imprisonment, but even grew in strength as the hardships of his position increased.

That feeling of alertness and of readiness for anything was still further strengthened in him by the high opinion his fellow prisoners formed of him soon after his arrival at
the shed. With his knowledge of languages, the respect shown him by the French, his simplicity, his readiness to give anything asked of him (he received the allowance
of three rubles a week made to officers); with his strength, which he showed to the soldiers by pressing nails into the walls of the hut; his gentleness to his companions,
and his capacity for sitting still and thinking without doing anything (which seemed to them incomprehensible), he appeared to them a rather mysterious and superior
being. The very qualities that had been a hindrance, if not actually harmful, to him in the world he had lived in-his strength, his disdain for the comforts of life, his absent-
mindedness and simplicity-here among these people gave him almost the status of a hero. And Pierre felt that their opinion placed responsibilities upon him.

Chapter XIII

The French evacuation began on the night between the sixth and seventh of October: kitchens and sheds were dismantled, carts loaded, and troops and baggage trains
started.

At seven in the morning a French convoy in marching trim, wearing shakos and carrying muskets, knapsacks, and enormous sacks, stood in front of the sheds, and
animated French talk mingled with curses sounded all along the lines.

In the shed everyone was ready, dressed, belted, shod, and only awaited the order to start. The sick soldier, Sokolov, pale and thin with dark shadows round his eyes,
alone sat in his place barefoot and not dressed. His eyes, prominent from the emaciation of his face, gazed inquiringly at his comrades who were paying no attention to
him, and he moaned regularly and quietly. It was evidently not so much his sufferings that caused him to moan (he had dysentery) as his fear and grief at being left alone.

Pierre, girt with a rope round his waist and wearing shoes Karataev had made for him from some leather a French soldier had torn off a tea chest and brought to have
his boots mended with, went up to the sick man and squatted down beside him.

"You know, Sokolov, they are not all going away! They have a hospital here. You may be better off than we others," said Pierre.

"O Lord! Oh, it will be the death of me! O Lord!" moaned the man in a louder voice.

"I'll go and ask them again directly," said Pierre, rising and going to the door of the shed.

Just as Pierre reached the door, the corporal who had offered him a pipe the day before came up to it with two soldiers. The corporal and soldiers were in marching kit
with knapsacks and shakos that had metal straps, and these changed their familiar faces.

The corporal came, according to orders, to shut the door. The prisoners had to be counted before being let out.

"Corporal, what will they do with the sick man?..." Pierre began.

But even as he spoke he began to doubt whether this was the corporal he knew or a stranger, so unlike himself did the corporal seem at that moment. Moreover, just
as Pierre was speaking a sharp rattle of drums was suddenly heard from both sides. The corporal frowned at Pierre's words and, uttering some meaningless oaths,
slammed the door. The shed became semidark, and the sharp rattle of the drums on two sides drowned the sick man's groans.

"There it is!... It again!..." said Pierre to himself, and an involuntary shudder ran down his spine. In the corporal's changed face, in the sound of his voice, in the stirring
and deafening noise of the drums, he recognized that mysterious, callous force which compelled people against their will to kill their fellow men-that force the effect of
which he had witnessed during the executions. To fear or to try to escape that force, to address entreaties or exhortations to those who served as its tools, was useless.
Pierre knew this now. One had to wait and endure. He did not again go to the sick man, nor turn to look at him, but stood frowning by the door of the hut.

When that door was opened and the prisoners, crowding against one another like a flock of sheep, squeezed into the exit, Pierre pushed his way forward and
approached that very captain who as the corporal had assured him was ready to do anything for him. The captain was also in marching kit, and on his cold face
appeared that same it which Pierre had recognized in the corporal's words and in the roll of the drums.

"Pass on, pass on!" the captain reiterated, frowning sternly, and looking at the prisoners who thronged past him.

Pierre went up to him, though he knew his attempt would be vain.

"What now?" the officer asked with a cold look as if not recognizing Pierre.

Pierre told him about the sick man.

"He'll manage to walk, devil take him!" said the captain. "Pass on, pass on!" he continued without looking at Pierre.

"But he is dying," Pierre again began.

"Be so good..." shouted the captain, frowning angrily.

"Dram-da-da-dam, dam-dam..." rattled the drums, and Pierre understood that this mysterious force completely controlled these men and that it was now useless to say
any more.

The officer prisoners were separated from the soldiers and told to march in front. There were about thirty officers, with Pierre among them, and about three hundred
men.

The officers, who had come from the other sheds, were all strangers to Pierre and much better dressed than he. They looked at him and at his shoes mistrustfully, as at
an alien. Not far from him walked a fat major with a sallow, bloated, angry face, who was wearing a Kazan dressing grown tied round with a towel, and who evidently
 Copyright
enjoyed  the (c) 2005-2009,
              respect          Infobase
                      of his fellow      Media
                                    prisoners. HeCorp.                                                                                             Page
                                                  kept one hand, in which he clasped his tobacco pouch, inside the bosom of his dressing gown and held  the 550  / 632
                                                                                                                                                            stem of his
pipe firmly with the other. Panting and puffing, the major grumbled and growled at everybody because he thought he was being pushed and that they were all hurrying
when they had nowhere to hurry to and were all surprised at something when there was nothing to be surprised at. Another, a thin little officer, was speaking to
men.

The officers, who had come from the other sheds, were all strangers to Pierre and much better dressed than he. They looked at him and at his shoes mistrustfully, as at
an alien. Not far from him walked a fat major with a sallow, bloated, angry face, who was wearing a Kazan dressing grown tied round with a towel, and who evidently
enjoyed the respect of his fellow prisoners. He kept one hand, in which he clasped his tobacco pouch, inside the bosom of his dressing gown and held the stem of his
pipe firmly with the other. Panting and puffing, the major grumbled and growled at everybody because he thought he was being pushed and that they were all hurrying
when they had nowhere to hurry to and were all surprised at something when there was nothing to be surprised at. Another, a thin little officer, was speaking to
everyone, conjecturing where they were now being taken and how far they would get that day. An official in felt boots and wearing a commissariat uniform ran round
from side to side and gazed at the ruins of Moscow, loudly announcing his observations as to what had been burned down and what this or that part of the city was that
they could see. A third officer, who by his accent was a Pole, disputed with the commissariat officer, arguing that he was mistaken in his identification of the different
wards of Moscow.

"What are you disputing about?" said the major angrily. "What does it matter whether it is St. Nicholas or St. Blasius? You see it's burned down, and there's an end of
it.... What are you pushing for? Isn't the road wide enough?" said he, turning to a man behind him who was not pushing him at all.

"Oh, oh, oh! What have they done?" the prisoners on one side and another were heard saying as they gazed on the charred ruins. "All beyond the river, and Zubova,
and in the Kremlin.... Just look! There's not half of it left. Yes, I told you-the whole quarter beyond the river, and so it is."

"Well, you know it's burned, so what's the use of talking?" said the major.

As they passed near a church in the Khamovniki (one of the few unburned quarters of Moscow) the whole mass of prisoners suddenly started to one side and
exclamations of horror and disgust were heard.

"Ah, the villains! What heathens! Yes; dead, dead, so he is... And smeared with something!"

Pierre too drew near the church where the thing was that evoked these exclamations, and dimly made out something leaning against the palings surrounding the church.
From the words of his comrades who saw better than he did, he found that this was the body of a man, set upright against the palings with its face smeared with soot.

"Go on! What the devil... Go on! Thirty thousand devils!..." the convoy guards began cursing and the French soldiers, with fresh virulence, drove away with their
swords the crowd of prisoners who were gazing at the dead man.

Chapter XIV

Through the cross streets of the Khamovniki quarter the prisoners marched, followed only by their escort and the vehicles and wagons belonging to that escort, but
when they reached the supply stores they came among a huge and closely packed train of artillery mingled with private vehicles.

At the bridge they all halted, waiting for those in front to get across. From the bridge they had a view of endless lines of moving baggage trains before and behind them.
To the right, where the Kaluga road turns near Neskuchny, endless rows of troops and carts stretched away into the distance. These were troops of Beauharnais'
corps which had started before any of the others. Behind, along the riverside and across the Stone Bridge, were Ney's troops and transport.

Davout's troops, in whose charge were the prisoners, were crossing the Crimean bridge and some were already debouching into the Kaluga road. But the baggage
trains stretched out so that the last of Beauharnais' train had not yet got out of Moscow and reached the Kaluga road when the vanguard of Ney's army was already
emerging from the Great Ordynka Street.

When they had crossed the Crimean bridge the prisoners moved a few steps forward, halted, and again moved on, and from all sides vehicles and men crowded closer
and closer together. They advanced the few hundred paces that separated the bridge from the Kaluga road, taking more than an hour to do so, and came out upon the
square where the streets of the Transmoskva ward and the Kaluga road converge, and the prisoners jammed close together had to stand for some hours at that
crossway. From all sides, like the roar of the sea, were heard the rattle of wheels, the tramp of feet, and incessant shouts of anger and abuse. Pierre stood pressed
against the wall of a charred house, listening to that noise which mingled in his imagination with the roll of the drums.

To get a better view, several officer prisoners climbed onto the wall of the half-burned house against which Pierre was leaning.

"What crowds! Just look at the crowds!... They've loaded goods even on the cannon! Look there, those are furs!" they exclaimed. "Just see what the blackguards have
looted.... There! See what that one has behind in the cart.... Why, those are settings taken from some icons, by heaven!... Oh, the rascals!... See how that fellow has
loaded himself up, he can hardly walk! Good lord, they've even grabbed those chaises!... See that fellow there sitting on the trunks.... Heavens! They're fighting."

"That's right, hit him on the snout-on his snout! Like this, we shan't get away before evening. Look, look there.... Why, that must be Napoleon's own. See what horses!
And the monograms with a crown! It's like a portable house.... That fellow's dropped his sack and doesn't see it. Fighting again... A woman with a baby, and not bad-
looking either! Yes, I dare say, that's the way they'll let you pass... Just look, there's no end to it. Russian wenches, by heaven, so they are! In carriages-see how
comfortably they've settled themselves!"

Again, as at the church in Khamovniki, a wave of general curiosity bore all the prisoners forward onto the road, and Pierre, thanks to his stature, saw over the heads of
the others what so attracted their curiosity. In three carriages involved among the munition carts, closely squeezed together, sat women with rouged faces, dressed in
glaring colors, who were shouting something in shrill voices.

From the moment Pierre had recognized the appearance of the mysterious force nothing had seemed to him strange or dreadful: neither the corpse smeared with soot
for fun nor these women hurrying away nor the burned ruins of Moscow. All that he now witnessed scarcely made an impression on him-as if his soul, making ready for
a hard struggle, refused to receive impressions that might weaken it.

The women's vehicles drove by. Behind them came more carts, soldiers, wagons, soldiers, gun carriages, carriages, soldiers, ammunition carts, more soldiers, and now
and then women.

Pierre did not see the people as individuals but saw their movement.

All these people and horses seemed driven forward by some invisible power. During the hour Pierre watched them they all came flowing from the different streets with
one and the same desire to get on quickly; they all jostled one another, began to grow angry and to fight, white teeth gleamed, brows frowned, ever the same words of
abuse flew from side to side, and all the faces bore the same swaggeringly resolute and coldly cruel expression that had struck Pierre that morning on the corporal's
 Copyright
face        (c)drums
     when the   2005-2009,  Infobase Media Corp.
                     were beating.                                                                                                                 Page 551 / 632

It was not till nearly evening that the officer commanding the escort collected his men and with shouts and quarrels forced his way in among the baggage trains, and the
All these people and horses seemed driven forward by some invisible power. During the hour Pierre watched them they all came flowing from the different streets with
one and the same desire to get on quickly; they all jostled one another, began to grow angry and to fight, white teeth gleamed, brows frowned, ever the same words of
abuse flew from side to side, and all the faces bore the same swaggeringly resolute and coldly cruel expression that had struck Pierre that morning on the corporal's
face when the drums were beating.

It was not till nearly evening that the officer commanding the escort collected his men and with shouts and quarrels forced his way in among the baggage trains, and the
prisoners, hemmed in on all sides, emerged onto the Kaluga road.

They marched very quickly, without resting, and halted only when the sun began to set. The baggage carts drew up close together and the men began to prepare for
their night's rest. They all appeared angry and dissatisfied. For a long time, oaths, angry shouts, and fighting could be heard from all sides. A carriage that followed the
escort ran into one of the carts and knocked a hole in it with its pole. Several soldiers ran toward the cart from different sides: some beat the carriage horses on their
heads, turning them aside, others fought among themselves, and Pierre saw that one German was badly wounded on the head by a sword.

It seemed that all these men, now that they had stopped amid fields in the chill dusk of the autumn evening, experienced one and the same feeling of unpleasant
awakening from the hurry and eagerness to push on that had seized them at the start. Once at a standstill they all seemed to understand that they did not yet know
where they were going, and that much that was painful and difficult awaited them on this journey.

During this halt the escort treated the prisoners even worse than they had done at the start. It was here that the prisoners for the first time received horseflesh for their
meat ration.

From the officer down to the lowest soldier they showed what seemed like personal spite against each of the prisoners, in unexpected contrast to their former friendly
relations.

This spite increased still more when, on calling over the roll of prisoners, it was found that in the bustle of leaving Moscow one Russian soldier, who had pretended to
suffer from colic, had escaped. Pierre saw a Frenchman beat a Russian soldier cruelly for straying too far from the road, and heard his friend the captain reprimand and
threaten to court-martial a noncommissioned officer on account of the escape of the Russian. To the noncommissioned officer's excuse that the prisoner was ill and
could not walk, the officer replied that the order was to shoot those who lagged behind. Pierre felt that that fatal force which had crushed him during the executions, but
which be had not felt during his imprisonment, now again controlled his existence. It was terrible, but he felt that in proportion to the efforts of that fatal force to crush
him, there grew and strengthened in his soul a power of life independent of it.

He ate his supper of buckwheat soup with horseflesh and chatted with his comrades.

Neither Pierre nor any of the others spoke of what they had seen in Moscow, or of the roughness of their treatment by the French, or of the order to shoot them which
had been announced to them. As if in reaction against the worsening of their position they were all particularly animated and gay. They spoke of personal reminiscences,
of amusing scenes they had witnessed during the campaign, and avoided all talk of their present situation.

The sun had set long since. Bright stars shone out here and there in the sky. A red glow as of a conflagration spread above the horizon from the rising full moon, and
that vast red ball swayed strangely in the gray haze. It grew light. The evening was ending, but the night had not yet come. Pierre got up and left his new companions,
crossing between the campfires to the other side of the road where he had been told the common soldier prisoners were stationed. He wanted to talk to them. On the
road he was stopped by a French sentinel who ordered him back.

Pierre turned back, not to his companions by the campfire, but to an unharnessed cart where there was nobody. Tucking his legs under him and dropping his head he
sat down on the cold ground by the wheel of the cart and remained motionless a long while sunk in thought. Suddenly he burst out into a fit of his broad, good-natured
laughter, so loud that men from various sides turned with surprise to see what this strange and evidently solitary laughter could mean.

"Ha-ha-ha!" laughed Pierre. And he said aloud to himself: "The soldier did not let me pass. They took me and shut me up. They hold me captive. What, me? Me? My
immortal soul? Ha-ha-ha! Ha-ha-ha!..." and he laughed till tears started to his eyes.

A man got up and came to see what this queer big fellow was laughing at all by himself. Pierre stopped laughing, got up, went farther away from the inquisitive man, and
looked around him.

The huge, endless bivouac that had previously resounded with the crackling of campfires and the voices of many men had grown quiet, the red campfires were growing
paler and dying down. High up in the light sky hung the full moon. Forests and fields beyond the camp, unseen before, were now visible in the distance. And farther still,
beyond those forests and fields, the bright, oscillating, limitless distance lured one to itself. Pierre glanced up at the sky and the twinkling stars in its faraway depths.
"And all that is me, all that is within me, and it is all I!" thought Pierre. "And they caught all that and put it into a shed boarded up with planks!" He smiled, and went and
lay down to sleep beside his companions.

Chapter XV

In the early days of October another envoy came to Kutuzov with a letter from Napoleon proposing peace and falsely dated from Moscow, though Napoleon was
already not far from Kutuzov on the old Kaluga road. Kutuzov replied to this letter as he had done to the one formerly brought by Lauriston, saying that there could be
no question of peace.

Soon after that a report was received from Dorokhov's guerrilla detachment operating to the left of Tarutino that troops of Broussier's division had been seen at
Forminsk and that being separated from the rest of the French army they might easily be destroyed. The soldiers and officers again demanded action. Generals on the
staff, excited by the memory of the easy victory at Tarutino, urged Kutuzov to carry out Dorokhov's suggestion. Kutuzov did not consider any offensive necessary. The
result was a compromise which was inevitable: a small detachment was sent to Forminsk to attack Broussier.

By a strange coincidence, this task, which turned out to be a most difficult and important one, was entrusted to Dokhturov-that same modest little Dokhturov whom no
one had described to us as drawing up plans of battles, dashing about in front of regiments, showering crosses on batteries, and so on, and who was thought to be and
was spoken of as undecided and undiscerning-but whom we find commanding wherever the position was most difficult all through the Russo-French wars from
Austerlitz to the year 1813. At Austerlitz he remained last at the Augezd dam, rallying the regiments, saving what was possible when all were flying and perishing and
not a single general was left in the rear guard. Ill with fever he went to Smolensk with twenty thousand men to defend the town against Napoleon's whole army. In
Smolensk, at the Malakhov Gate, he had hardly dozed off in a paroxysm of fever before he was awakened by the bombardment of the town-and Smolensk held out all
day long. At the battle of Borodino, when Bagration was killed and nine tenths of the men of our left flank had fallen and the full force of the French artillery fire was
directed against it, the man sent there was this same irresolute and undiscerning Dokhturov-Kutuzov hastening to rectify a mistake he had made by sending someone
 Copyright
else         (c) And
     there first. 2005-2009,
                       the quietInfobase  Media Corp.
                                 little Dokhturov                                                                                                     Page 552
                                                  rode thither, and Borodino became the greatest glory of the Russian army. Many heroes have been described       to us/ in
                                                                                                                                                                          632
verse and prose, but of Dokhturov scarcely a word has been said.
not a single general was left in the rear guard. Ill with fever he went to Smolensk with twenty thousand men to defend the town against Napoleon's whole army. In
Smolensk, at the Malakhov Gate, he had hardly dozed off in a paroxysm of fever before he was awakened by the bombardment of the town-and Smolensk held out all
day long. At the battle of Borodino, when Bagration was killed and nine tenths of the men of our left flank had fallen and the full force of the French artillery fire was
directed against it, the man sent there was this same irresolute and undiscerning Dokhturov-Kutuzov hastening to rectify a mistake he had made by sending someone
else there first. And the quiet little Dokhturov rode thither, and Borodino became the greatest glory of the Russian army. Many heroes have been described to us in
verse and prose, but of Dokhturov scarcely a word has been said.

It was Dokhturov again whom they sent to Forminsk and from there to Malo-Yaroslavets, the place where the last battle with the French was fought and where the
obvious disintegration of the French army began; and we are told of many geniuses and heroes of that period of the campaign, but of Dokhturov nothing or very little is
said and that dubiously. And this silence about Dokhturov is the clearest testimony to his merit.

It is natural for a man who does not understand the workings of a machine to imagine that a shaving that has fallen into it by chance and is interfering with its action and
tossing about in it is its most important part. The man who does not understand the construction of the machine cannot conceive that the small connecting cogwheel
which revolves quietly is one of the most essential parts of the machine, and not the shaving which merely harms and hinders the working.

On the tenth of October when Dokhturov had gone halfway to Forminsk and stopped at the village of Aristovo, preparing faithfully to execute the orders he had
received, the whole French army having, in its convulsive movement, reached Murat's position apparently in order to give battle-suddenly without any reason turned off
to the left onto the new Kaluga road and began to enter Forminsk, where only Broussier had been till then. At that time Dokhturov had under his command, besides
Dorokhov's detachment, the two small guerrilla detachments of Figner and Seslavin.

On the evening of October 11 Seslavin came to the Aristovo headquarters with a French guardsman he had captured. The prisoner said that the troops that had
entered Forminsk that day were the vanguard of the whole army, that Napoleon was there and the whole army had left Moscow four days previously. That same
evening a house serf who had come from Borovsk said he had seen an immense army entering the town. Some Cossacks of Dokhturov's detachment reported having
sighted the French Guards marching along the road to Borovsk. From all these reports it was evident that where they had expected to meet a single division there was
now the whole French army marching from Moscow in an unexpected direction-along the Kaluga road. Dokhturov was unwilling to undertake any action, as it was not
clear to him now what he ought to do. He had been ordered to attack Forminsk. But only Broussier had been there at that time and now the whole French army was
there. Ermolov wished to act on his own judgment, but Dokhturov insisted that he must have Kutuzov's instructions. So it was decided to send a dispatch to the staff.

For this purpose a capable officer, Bolkhovitinov, was chosen, who was to explain the whole affair by word of mouth, besides delivering a written report. Toward
midnight Bolkhovitinov, having received the dispatch and verbal instructions, galloped off to the General Staff accompanied by a Cossack with spare horses.

Chapter XVI

It was a warm, dark, autumn night. It had been raining for four days. Having changed horses twice and galloped twenty miles in an hour and a half over a sticky, muddy
road, Bolkhovitinov reached Litashevka after one o'clock at night. Dismounting at a cottage on whose wattle fence hung a signboard, GENERAL STAFF, and
throwing down his reins, he entered a dark passage.

"The general on duty, quick! It's very important!" said he to someone who had risen and was sniffing in the dark passage.

"He has been very unwell since the evening and this is the third night he has not slept," said the orderly pleadingly in a whisper. "You should wake the captain first."

"But this is very important, from General Dokhturov," said Bolkhovitinov, entering the open door which he had found by feeling in the dark.

The orderly had gone in before him and began waking somebody.

"Your honor, your honor! A courier."

"What? What's that? From whom?" came a sleepy voice.

"From Dokhturov and from Alexey Petrovich. Napoleon is at Forminsk," said Bolkhovitinov, unable to see in the dark who was speaking but guessing by the voice that
it was not Konovnitsyn.

The man who had wakened yawned and stretched himself.

"I don't like waking him," he said, fumbling for something. "He is very ill. Perhaps this is only a rumor."

"Here is the dispatch," said Bolkhovitinov. "My orders are to give it at once to the general on duty."

"Wait a moment, I'll light a candle. You damned rascal, where do you always hide it?" said the voice of the man who was stretching himself, to the orderly. (This was
Shcherbinin, Konovnitsyn's adjutant.) "I've found it, I've found it!" he added.

The orderly was striking a light and Shcherbinin was fumbling for something on the candlestick.

"Oh, the nasty beasts!" said he with disgust.

By the light of the sparks Bolkhovitinov saw Shcherbinin's youthful face as he held the candle, and the face of another man who was still asleep. This was Konovnitsyn.

When the flame of the sulphur splinters kindled by the tinder burned up, first blue and then red, Shcherbinin lit the tallow candle, from the candlestick of which the
cockroaches that had been gnawing it were running away, and looked at the messenger. Bolkhovitinov was bespattered all over with mud and had smeared his face by
wiping it with his sleeve.

"Who gave the report?" inquired Shcherbinin, taking the envelope.

"The news is reliable," said Bolkhovitinov. "Prisoners, Cossacks, and the scouts all say the same thing."

"There's nothing to be done, we'll have to wake him," said Shcherbinin, rising and going up to the man in the nightcap who lay covered by a greatcoat. "Peter
Petrovich!" said he. (Konovnitsyn did not stir.) "To the General Staff!" he said with a smile, knowing that those words would be sure to arouse him.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 553 / 632
And in fact the head in the nightcap was lifted at once. On Konovnitsyn's handsome, resolute face with cheeks flushed by fever, there still remained for an instant a
faraway dreamy expression remote from present affairs, but then he suddenly started and his face assumed its habitual calm and firm appearance.
"The news is reliable," said Bolkhovitinov. "Prisoners, Cossacks, and the scouts all say the same thing."

"There's nothing to be done, we'll have to wake him," said Shcherbinin, rising and going up to the man in the nightcap who lay covered by a greatcoat. "Peter
Petrovich!" said he. (Konovnitsyn did not stir.) "To the General Staff!" he said with a smile, knowing that those words would be sure to arouse him.

And in fact the head in the nightcap was lifted at once. On Konovnitsyn's handsome, resolute face with cheeks flushed by fever, there still remained for an instant a
faraway dreamy expression remote from present affairs, but then he suddenly started and his face assumed its habitual calm and firm appearance.

"Well, what is it? From whom?" he asked immediately but without hurry, blinking at the light.

While listening to the officer's report Konovnitsyn broke the seal and read the dispatch. Hardly had he done so before he lowered his legs in their woolen stockings to
the earthen floor and began putting on his boots. Then he took off his nightcap, combed his hair over his temples, and donned his cap.

"Did you get here quickly? Let us go to his Highness."

Konovnitsyn had understood at once that the news brought was of great importance and that no time must be lost. He did not consider or ask himself whether the news
was good or bad. That did not interest him. He regarded the whole business of the war not with his intelligence or his reason but by something else. There was within
him a deep unexpressed conviction that all would be well, but that one must not trust to this and still less speak about it, but must only attend to one's own work. And
he did his work, giving his whole strength to the task.

Peter Petrovich Konovnitsyn, like Dokhturov, seems to have been included merely for propriety's sake in the list of the so-called heroes of 1812-the Barclays,
Raevskis, Ermolovs, Platovs, and Miloradoviches. Like Dokhturov he had the reputation of being a man of very limited capacity and information, and like Dokhturov
he never made plans of battle but was always found where the situation was most difficult. Since his appointment as general on duty he had always slept with his door
open, giving orders that every messenger should be allowed to wake him up. In battle he was always under fire, so that Kutuzov reproved him for it and feared to send
him to the front, and like Dokhturov he was one of those unnoticed cogwheels that, without clatter or noise, constitute the most essential part of the machine.

Coming out of the hut into the damp, dark night Konovnitsyn frowned-partly from an increased pain in his head and partly at the unpleasant thought that occurred to
him, of how all that nest of influential men on the staff would be stirred up by this news, especially Bennigsen, who ever since Tarutino had been at daggers drawn with
Kutuzov; and how they would make suggestions, quarrel, issue orders, and rescind them. And this premonition was disagreeable to him though he knew it could not be
helped.

And in fact Toll, to whom he went to communicate the news, immediately began to expound his plans to a general sharing his quarters, until Konovnitsyn, who listened
in weary silence, reminded him that they must go to see his Highness.

Chapter XVII

Kutuzov like all old people did not sleep much at night. He often fell asleep unexpectedly in the daytime, but at night, lying on his bed without undressing, he generally
remained awake thinking.

So he lay now on his bed, supporting his large, heavy, scarred head on his plump hand, with his one eye open, meditating and peering into the darkness.

Since Bennigsen, who corresponded with the Emperor and had more influence than anyone else on the staff, had begun to avoid him, Kutuzov was more at ease as to
the possibility of himself and his troops being obliged to take part in useless aggressive movements. The lesson of the Tarutino battle and of the day before it, which
Kutuzov remembered with pain, must, he thought, have some effect on others too.

"They must understand that we can only lose by taking the offensive. Patience and time are my warriors, my champions," thought Kutuzov. He knew that an apple
should not be plucked while it is green. It will fall of itself when ripe, but if picked unripe the apple is spoiled, the tree is harmed, and your teeth are set on edge. Like an
experienced sportsman he knew that the beast was wounded, and wounded as only the whole strength of Russia could have wounded it, but whether it was mortally
wounded or not was still an undecided question. Now by the fact of Lauriston and Barthelemi having been sent, and by the reports of the guerrillas, Kutuzov was
almost sure that the wound was mortal. But he needed further proofs and it was necessary to wait.

"They want to run to see how they have wounded it. Wait and we shall see! Continual maneuvers, continual advances!" thought he. "What for? Only to distinguish
themselves! As if fighting were fun. They are like children from whom one can't get any sensible account of what has happened because they all want to show how well
they can fight. But that's not what is needed now.

"And what ingenious maneuvers they all propose to me! It seems to them that when they have thought of two or three contingencies" (he remembered the general plan
sent him from Petersburg) "they have foreseen everything. But the contingencies are endless."

The undecided question as to whether the wound inflicted at Borodino was mortal or not had hung over Kutuzov's head for a whole month. On the one hand the
French had occupied Moscow. On the other Kutuzov felt assured with all his being that the terrible blow into which he and all the Russians had put their whole strength
must have been mortal. But in any case proofs were needed; he had waited a whole month for them and grew more impatient the longer he waited. Lying on his bed
during those sleepless nights he did just what he reproached those younger generals for doing. He imagined all sorts of possible contingencies, just like the younger men,
but with this difference, that he saw thousands of contingencies instead of two or three and based nothing on them. The longer he thought the more contingencies
presented themselves. He imagined all sorts of movements of the Napoleonic army as a whole or in sections-against Petersburg, or against him, or to outflank him. He
thought too of the possibility (which he feared most of all) that Napoleon might fight him with his own weapon and remain in Moscow awaiting him. Kutuzov even
imagined that Napoleon's army might turn back through Medyn and Yukhnov, but the one thing he could not foresee was what happened-the insane, convulsive
stampede of Napoleon's army during its first eleven days after leaving Moscow: a stampede which made possible what Kutuzov had not yet even dared to think of-the
complete extermination of the French. Dorokhov's report about Broussier's division, the guerrillas' reports of distress in Napoleon's army, rumors of preparations for
leaving Moscow, all confirmed the supposition that the French army was beaten and preparing for flight. But these were only suppositions, which seemed important to
the younger men but not to Kutuzov. With his sixty years' experience he knew what value to attach to rumors, knew how apt people who desire anything are to group
all news so that it appears to confirm what they desire, and he knew how readily in such cases they omit all that makes for the contrary. And the more he desired it the
less he allowed himself to believe it. This question absorbed all his mental powers. All else was to him only life's customary routine. To such customary routine belonged
his conversations with the staff, the letters he wrote from Tarutino to Madame de Stael, the reading of novels, the distribution of awards, his correspondence with
Petersburg, and so on. But the destruction of the French, which he alone foresaw, was his heart's one desire.

On the night of the eleventh of October he lay leaning on his arm and thinking of that.

Copyright
There was a(c)
            stir2005-2009,    Infobase
                 in the next room      Media
                                   and he heardCorp.
                                                the steps of Toll, Konovnitsyn, and Bolkhovitinov.                                                        Page 554 / 632

"Eh, who's there? Come in, come in! What news?" the field marshal called out to them.
Petersburg, and so on. But the destruction of the French, which he alone foresaw, was his heart's one desire.

On the night of the eleventh of October he lay leaning on his arm and thinking of that.

There was a stir in the next room and he heard the steps of Toll, Konovnitsyn, and Bolkhovitinov.

"Eh, who's there? Come in, come in! What news?" the field marshal called out to them.

While a footman was lighting a candle, Toll communicated the substance of the news.

"Who brought it?" asked Kutuzov with a look which, when the candle was lit, struck Toll by its cold severity.

"There can be no doubt about it, your Highness."

"Call him in, call him here."

Kutuzov sat up with one leg hanging down from the bed and his big paunch resting against the other which was doubled under him. He screwed up his seeing eye to
scrutinize the messenger more carefully, as if wishing to read in his face what preoccupied his own mind.

"Tell me, tell me, friend," said he to Bolkhovitinov in his low, aged voice, as he pulled together the shirt which gaped open on his chest, "come nearer-nearer. What
news have you brought me? Eh? That Napoleon has left Moscow? Are you sure? Eh?"

Bolkhovitinov gave a detailed account from the beginning of all he had been told to report.

"Speak quicker, quicker! Don't torture me!" Kutuzov interrupted him.

Bolkhovitinov told him everything and was then silent, awaiting instructions. Toll was beginning to say something but Kutuzov checked him. He tried to say something,
but his face suddenly puckered and wrinkled; he waved his arm at Toll and turned to the opposite side of the room, to the corner darkened by the icons that hung
there.

"O Lord, my Creator, Thou has heard our prayer..." said he in a tremulous voice with folded hands. "Russia is saved. I thank Thee, O Lord!" and he wept.

Chapter XVIII

From the time he received this news to the end of the campaign all Kutuzov's activity was directed toward restraining his troops, by authority, by guile, and by entreaty,
from useless attacks, maneuvers, or encounters with the perishing enemy. Dokhturov went to Malo-Yaroslavets, but Kutuzov lingered with the main army and gave
orders for the evacuation of Kaluga-a retreat beyond which town seemed to him quite possible.

Everywhere Kutuzov retreated, but the enemy without waiting for his retreat fled in the opposite direction.

Napoleon's historians describe to us his skilled maneuvers at Tarutino and Malo-Yaroslavets, and make conjectures as to what would have happened had Napoleon
been in time to penetrate into the rich southern provinces.

But not to speak of the fact that nothing prevented him from advancing into those southern provinces (for the Russian army did not bar his way), the historians forget
that nothing could have saved his army, for then already it bore within itself the germs of inevitable ruin. How could that army-which had found abundant supplies in
Moscow and had trampled them underfoot instead of keeping them, and on arriving at Smolensk had looted provisions instead of storing them-how could that army
recuperate in Kaluga province, which was inhabited by Russians such as those who lived in Moscow, and where fire had the same property of consuming what was set
ablaze?

That army could not recover anywhere. Since the battle of Borodino and the pillage of Moscow it had borne within itself, as it were, the chemical elements of
dissolution.

The members of what had once been an army-Napoleon himself and all his soldiers fled-without knowing whither, each concerned only to make his escape as quickly
as possible from this position, of the hopelessness of which they were all more or less vaguely conscious.

So it came about that at the council at Malo-Yaroslavets, when the generals pretending to confer together expressed various opinions, all mouths were closed by the
opinion uttered by the simple-minded soldier Mouton who, speaking last, said what they all felt: that the one thing needful was to get away as quickly as possible; and
no one, not even Napoleon, could say anything against that truth which they all recognized.

But though they all realized that it was necessary to get away, there still remained a feeling of shame at admitting that they must flee. An external shock was needed to
overcome that shame, and this shock came in due time. It was what the French called "le hourra de l'Empereur."

The day after the council at Malo-Yaroslavets Napoleon rode out early in the morning amid the lines of his army with his suite of marshals and an escort, on the pretext
of inspecting the army and the scene of the previous and of the impending battle. Some Cossacks on the prowl for booty fell in with the Emperor and very nearly
captured him. If the Cossacks did not capture Napoleon then, what saved him was the very thing that was destroying the French army, the booty on which the
Cossacks fell. Here as at Tarutino they went after plunder, leaving the men. Disregarding Napoleon they rushed after the plunder and Napoleon managed to escape.

When les enfants du Don might so easily have taken the Emperor himself in the midst of his army, it was clear that there was nothing for it but to fly as fast as possible
along the nearest, familiar road. Napoleon with his forty-year-old stomach understood that hint, not feeling his former agility and boldness, and under the influence of
the fright the Cossacks had given him he at once agreed with Mouton and issued orders-as the historians tell us-to retreat by the Smolensk road.

That Napoleon agreed with Mouton, and that the army retreated, does not prove that Napoleon caused it to retreat, but that the forces which influenced the whole
army and directed it along the Mozhaysk (that is, the Smolensk) road acted simultaneously on him also.

Chapter XIX

A man in motion always devises an aim for that motion. To be able to go a thousand miles he must imagine that something good awaits him at the end of those thousand
Copyright
miles.     (c) 2005-2009,
       One must            Infobase
                have the prospect of aMedia Corp.
                                       promised land to have the strength to move.                                                             Page 555 / 632

The promised land for the French during their advance had been Moscow, during their retreat it was their native land. But that native land was too far off, and for a man
Chapter XIX

A man in motion always devises an aim for that motion. To be able to go a thousand miles he must imagine that something good awaits him at the end of those thousand
miles. One must have the prospect of a promised land to have the strength to move.

The promised land for the French during their advance had been Moscow, during their retreat it was their native land. But that native land was too far off, and for a man
going a thousand miles it is absolutely necessary to set aside his final goal and to say to himself: "Today I shall get to a place twenty-five miles off where I shall rest and
spend the night," and during the first day's journey that resting place eclipses his ultimate goal and attracts all his hopes and desires. And the impulses felt by a single
person are always magnified in a crowd.

For the French retreating along the old Smolensk road, the final goal-their native land-was too remote, and their immediate goal was Smolensk, toward which all their
desires and hopes, enormously intensified in the mass, urged them on. It was not that they knew that much food and fresh troops awaited them in Smolensk, nor that
they were told so (on the contrary their superior officers, and Napoleon himself, knew that provisions were scarce there), but because this alone could give them
strength to move on and endure their present privations. So both those who knew and those who did not know deceived themselves, and pushed on to Smolensk as to
a promised land.

Coming out onto the highroad the French fled with surprising energy and unheard-of rapidity toward the goal they had fixed on. Besides the common impulse which
bound the whole crowd of French into one mass and supplied them with a certain energy, there was another cause binding them together-their great numbers. As with
the physical law of gravity, their enormous mass drew the individual human atoms to itself. In their hundreds of thousands they moved like a whole nation.

Each of them desired nothing more than to give himself up as a prisoner to escape from all this horror and misery; but on the one hand the force of this common
attraction to Smolensk, their goal, drew each of them in the same direction; on the other hand an army corps could not surrender to a company, and though the French
availed themselves of every convenient opportunity to detach themselves and to surrender on the slightest decent pretext, such pretexts did not always occur. Their very
numbers and their crowded and swift movement deprived them of that possibility and rendered it not only difficult but impossible for the Russians to stop this
movement, to which the French were directing all their energies. Beyond a certain limit no mechanical disruption of the body could hasten the process of
decomposition.

A lump of snow cannot be melted instantaneously. There is a certain limit of time in less than which no amount of heat can melt the snow. On the contrary the greater
the heat the more solidified the remaining snow becomes.

Of the Russian commanders Kutuzov alone understood this. When the flight of the French army along the Smolensk road became well defined, what Konovnitsyn had
foreseen on the night of the eleventh of October began to occur. The superior officers all wanted to distinguish themselves, to cut off, to seize, to capture, and to
overthrow the French, and all clamored for action.

Kutuzov alone used all his power (and such power is very limited in the case of any commander in chief) to prevent an attack.

He could not tell them what we say now: "Why fight, why block the road, losing our own men and inhumanly slaughtering unfortunate wretches? What is the use of that,
when a third of their army has melted away on the road from Moscow to Vyazma without any battle?" But drawing from his aged wisdom what they could understand,
he told them of the golden bridge, and they laughed at and slandered him, flinging themselves on, rending and exulting over the dying beast.

Ermolov, Miloradovich, Platov, and others in proximity to the French near Vyazma could not resist their desire to cut off and break up two French corps, and by way
of reporting their intention to Kutuzov they sent him a blank sheet of paper in an envelope.

And try as Kutuzov might to restrain the troops, our men attacked, trying to bar the road. Infantry regiments, we are told, advanced to the attack with music and with
drums beating, and killed and lost thousands of men.

But they did not cut off or overthrow anybody and the French army, closing up more firmly at the danger, continued, while steadily melting away, to pursue its fatal path
to Smolensk.

Book Fourteen-1812
Chapter I

The Battle of Borodino, with the occupation of Moscow that followed it and the flight of the French without further conflicts, is one of the most instructive phenomena in
history.

All historians agree that the external activity of states and nations in their conflicts with one another is expressed in wars, and that as a direct result of greater or less
success in war the political strength of states and nations increases or decreases.

Strange as may be the historical account of how some king or emperor, having quarreled with another, collects an army, fights his enemy's army, gains a victory by
killing three, five, or ten thousand men, and subjugates a kingdom and an entire nation of several millions, all the facts of history (as far as we know it) confirm the truth
of the statement that the greater or lesser success of one army against another is the cause, or at least an essential indication, of an increase or decrease in the strength
of the nation-even though it is unintelligible why the defeat of an army-a hundredth part of a nation-should oblige that whole nation to submit. An army gains a victory,
and at once the rights of the conquering nation have increased to the detriment of the defeated. An army has suffered defeat, and at once a people loses its rights in
proportion to the severity of the reverse, and if its army suffers a complete defeat the nation is quite subjugated.

So according to history it has been found from the most ancient times, and so it is to our own day. All Napoleon's wars serve to confirm this rule. In proportion to the
defeat of the Austrian army Austria loses its rights, and the rights and the strength of France increase. The victories of the French at Jena and Auerstadt destroy the
independent existence of Prussia.

But then, in 1812, the French gain a victory near Moscow. Moscow is taken and after that, with no further battles, it is not Russia that ceases to exist, but the French
army of six hundred thousand, and then Napoleonic France itself. To strain the facts to fit the rules of history: to say that the field of battle at Borodino remained in the
hands of the Russians, or that after Moscow there were other battles that destroyed Napoleon's army, is impossible.

After the French victory at Borodino there was no general engagement nor any that were at all serious, yet the French army ceased to exist. What does this mean? If it
were an example taken from the history of China, we might say that it was not an historic phenomenon (which is the historians' usual expedient when anything does not
 Copyright
fit           (c) 2005-2009,
    their standards);          Infobase
                      if the matter      Media
                                    concerned   Corp.
                                              some brief conflict in which only a small number of troops took part, we might treat it as an exception; but
                                                                                                                                                       Pagethis event
                                                                                                                                                                556 / 632
occurred before our fathers' eyes, and for them it was a question of the life or death of their fatherland, and it happened in the greatest of all known wars.

The period of the campaign of 1812 from the battle of Borodino to the expulsion of the French proved that the winning of a battle does not produce a conquest and is
hands of the Russians, or that after Moscow there were other battles that destroyed Napoleon's army, is impossible.

After the French victory at Borodino there was no general engagement nor any that were at all serious, yet the French army ceased to exist. What does this mean? If it
were an example taken from the history of China, we might say that it was not an historic phenomenon (which is the historians' usual expedient when anything does not
fit their standards); if the matter concerned some brief conflict in which only a small number of troops took part, we might treat it as an exception; but this event
occurred before our fathers' eyes, and for them it was a question of the life or death of their fatherland, and it happened in the greatest of all known wars.

The period of the campaign of 1812 from the battle of Borodino to the expulsion of the French proved that the winning of a battle does not produce a conquest and is
not even an invariable indication of conquest; it proved that the force which decides the fate of peoples lies not in the conquerors, nor even in armies and battles, but in
something else.

The French historians, describing the condition of the French army before it left Moscow, affirm that all was in order in the Grand Army, except the cavalry, the
artillery, and the transport-there was no forage for the horses or the cattle. That was a misfortune no one could remedy, for the peasants of the district burned their hay
rather than let the French have it.

The victory gained did not bring the usual results because the peasants Karp and Vlas (who after the French had evacuated Moscow drove in their carts to pillage the
town, and in general personally failed to manifest any heroic feelings), and the whole innumerable multitude of such peasants, did not bring their hay to Moscow for the
high price offered them, but burned it instead.

Let us imagine two men who have come out to fight a duel with rapiers according to all the rules of the art of fencing. The fencing has gone on for some time; suddenly
one of the combatants, feeling himself wounded and understanding that the matter is no joke but concerns his life, throws down his rapier, and seizing the first cudgel
that comes to hand begins to brandish it. Then let us imagine that the combatant who so sensibly employed the best and simplest means to attain his end was at the
same time influenced by traditions of chivalry and, desiring to conceal the facts of the case, insisted that he had gained his victory with the rapier according to all the
rules of art. One can imagine what confusion and obscurity would result from such an account of the duel.

The fencer who demanded a contest according to the rules of fencing was the French army; his opponent who threw away the rapier and snatched up the cudgel was
the Russian people; those who try to explain the matter according to the rules of fencing are the historians who have described the event.

After the burning of Smolensk a war began which did not follow any previous traditions of war. The burning of towns and villages, the retreats after battles, the blow
dealt at Borodino and the renewed retreat, the burning of Moscow, the capture of marauders, the seizure of transports, and the guerrilla war were all departures from
the rules.

Napoleon felt this, and from the time he took up the correct fencing attitude in Moscow and instead of his opponent's rapier saw a cudgel raised above his head, he did
not cease to complain to Kutuzov and to the Emperor Alexander that the war was being carried on contrary to all the rules-as if there were any rules for killing people.
In spite of the complaints of the French as to the nonobservance of the rules, in spite of the fact that to some highly placed Russians it seemed rather disgraceful to fight
with a cudgel and they wanted to assume a pose en quarte or en tierce according to all the rules, and to make an adroit thrust en prime, and so on-the cudgel of the
people's war was lifted with all its menacing and majestic strength, and without consulting anyone's tastes or rules and regardless of anything else, it rose and fell with
stupid simplicity, but consistently, and belabored the French till the whole invasion had perished.

And it is well for a people who do not-as the French did in 1813-salute according to all the rules of art, and, presenting the hilt of their rapier gracefully and politely,
hand it to their magnanimous conqueror, but at the moment of trial, without asking what rules others have adopted in similar cases, simply and easily pick up the first
cudgel that comes to hand and strike with it till the feeling of resentment and revenge in their soul yields to a feeling of contempt and compassion.

Chapter II

One of the most obvious and advantageous departures from the so-called laws of war is the action of scattered groups against men pressed together in a mass. Such
action always occurs in wars that take on a national character. In such actions, instead of two crowds opposing each other, the men disperse, attack singly, run away
when attacked by stronger forces, but again attack when opportunity offers. This was done by the guerrillas in Spain, by the mountain tribes in the Caucasus, and by
the Russians in 1812.

People have called this kind of war "guerrilla warfare" and assume that by so calling it they have explained its meaning. But such a war does not fit in under any rule and
is directly opposed to a well-known rule of tactics which is accepted as infallible. That rule says that an attacker should concentrate his forces in order to be stronger
than his opponent at the moment of conflict.

Guerrilla war (always successful, as history shows) directly infringes that rule.

This contradiction arises from the fact that military science assumes the strength of an army to be identical with its numbers. Military science says that the more troops
the greater the strength. Les gros bataillons ont toujours raison.

For military science to say this is like defining momentum in mechanics by reference to the mass only: stating that momenta are equal or unequal to each other simply
because the masses involved are equal or unequal.

Momentum (quantity of motion) is the product of mass and velocity.

In military affairs the strength of an army is the product of its mass and some unknown x.

Military science, seeing in history innumerable instances of the fact that the size of any army does not coincide with its strength and that small detachments defeat larger
ones, obscurely admits the existence of this unknown factor and tries to discover it-now in a geometric formation, now in the equipment employed, now, and most
usually, in the genius of the commanders. But the assignment of these various meanings to the factor does not yield results which accord with the historic facts.

Yet it is only necessary to abandon the false view (adopted to gratify the "heroes") of the efficacy of the directions issued in wartime by commanders, in order to find
this unknown quantity.

That unknown quantity is the spirit of the army, that is to say, the greater or lesser readiness to fight and face danger felt by all the men composing an army, quite
independently of whether they are, or are not, fighting under the command of a genius, in two-or three-line formation, with cudgels or with rifles that repeat thirty times a
minute. Men who want to fight will always put themselves in the most advantageous conditions for fighting.

 Copyright
The spirit of(c)
              an 2005-2009,   Infobase
                 army is the factor     Media
                                    which      Corp.by the mass gives the resulting force. To define and express the significance of this unknown factor-the
                                          multiplied                                                                                                 Page spirit
                                                                                                                                                             557of/ 632
                                                                                                                                                                    an
army-is a problem for science.
That unknown quantity is the spirit of the army, that is to say, the greater or lesser readiness to fight and face danger felt by all the men composing an army, quite
independently of whether they are, or are not, fighting under the command of a genius, in two-or three-line formation, with cudgels or with rifles that repeat thirty times a
minute. Men who want to fight will always put themselves in the most advantageous conditions for fighting.

The spirit of an army is the factor which multiplied by the mass gives the resulting force. To define and express the significance of this unknown factor-the spirit of an
army-is a problem for science.

This problem is only solvable if we cease arbitrarily to substitute for the unknown x itself the conditions under which that force becomes apparent-such as the
commands of the general, the equipment employed, and so on-mistaking these for the real significance of the factor, and if we recognize this unknown quantity in its
entirety as being the greater or lesser desire to fight and to face danger. Only then, expressing known historic facts by equations and comparing the relative significance
of this factor, can we hope to define the unknown.

Ten men, battalions, or divisions, fighting fifteen men, battalions, or divisions, conquer-that is, kill or take captive-all the others, while themselves losing four, so that on
the one side four and on the other fifteen were lost. Consequently the four were equal to the fifteen, and therefore 4x =15y. Consequently x/y =15/4. This equation
does not give us the value of the unknown factor but gives us a ratio between two unknowns. And by bringing variously selected historic units (battles, campaigns,
periods of war) into such equations, a series of numbers could be obtained in which certain laws should exist and might be discovered.

The tactical rule that an army should act in masses when attacking, and in smaller groups in retreat, unconsciously confirms the truth that the strength of an army
depends on its spirit. To lead men forward under fire more discipline (obtainable only by movement in masses) is needed than is needed to resist attacks. But this rule
which leaves out of account the spirit of the army continually proves incorrect and is in particularly striking contrast to the facts when some strong rise or fall in the spirit
of the troops occurs, as in all national wars.

The French, retreating in 1812-though according to tactics they should have separated into detachments to defend themselves-congregated into a mass because the
spirit of the army had so fallen that only the mass held the army together. The Russians, on the contrary, ought according to tactics to have attacked in mass, but in fact
they split up into small units, because their spirit had so risen that separate individuals, without orders, dealt blows at the French without needing any compulsion to
induce them to expose themselves to hardships and dangers.

Chapter III

The so-called partisan war began with the entry of the French into Smolensk.

Before partisan warfare had been officially recognized by the government, thousands of enemy stragglers, marauders, and foragers had been destroyed by the
Cossacks and the peasants, who killed them off as instinctively as dogs worry a stray mad dog to death. Denis Davydov, with his Russian instinct, was the first to
recognize the value of this terrible cudgel which regardless of the rules of military science destroyed the French, and to him belongs the credit for taking the first step
toward regularizing this method of warfare.

On August 24 Davydov's first partisan detachment was formed and then others were recognized. The further the campaign progressed the more numerous these
detachments became.

The irregulars destroyed the great army piecemeal. They gathered the fallen leaves that dropped of themselves from that withered tree-the French army-and sometimes
shook that tree itself. By October, when the French were fleeing toward Smolensk, there were hundreds of such companies, of various sizes and characters. There
were some that adopted all the army methods and had infantry, artillery, staffs, and the comforts of life. Others consisted solely of Cossack cavalry. There were also
small scratch groups of foot and horse, and groups of peasants and landowners that remained unknown. A sacristan commanded one party which captured several
hundred prisoners in the course of a month; and there was Vasilisa, the wife of a village elder, who slew hundreds of the French.

The partisan warfare flamed up most fiercely in the latter days of October. Its first period had passed: when the partisans themselves, amazed at their own boldness,
feared every minute to be surrounded and captured by the French, and hid in the forests without unsaddling, hardly daring to dismount and always expecting to be
pursued. By the end of October this kind of warfare had taken definite shape: it had become clear to all what could be ventured against the French and what could not.
Now only the commanders of detachments with staffs, and moving according to rules at a distance from the French, still regarded many things as impossible. The small
bands that had started their activities long before and had already observed the French closely considered things possible which the commanders of the big
detachments did not dare to contemplate. The Cossacks and peasants who crept in among the French now considered everything possible.

On October 22, Denisov (who was one of the irregulars) was with his group at the height of the guerrilla enthusiasm. Since early morning he and his party had been on
the move. All day long he had been watching from the forest that skirted the highroad a large French convoy of cavalry baggage and Russian prisoners separated from
the rest of the army, which-as was learned from spies and prisoners-was moving under a strong escort to Smolensk. Besides Denisov and Dolokhov (who also led a
small party and moved in Denisov's vicinity), the commanders of some large divisions with staffs also knew of this convoy and, as Denisov expressed it, were
sharpening their teeth for it. Two of the commanders of large parties-one a Pole and the other a German-sent invitations to Denisov almost simultaneously, requesting
him to join up with their divisions to attack the convoy.

"No, bwother, I have gwown mustaches myself," said Denisov on reading these documents, and he wrote to the German that, despite his heartfelt desire to serve under
so valiant and renowned a general, he had to forgo that pleasure because he was already under the command of the Polish general. To the Polish general he replied to
the same effect, informing him that he was already under the command of the German.

Having arranged matters thus, Denisov and Dolokhov intended, without reporting matters to the higher command, to attack and seize that convoy with their own small
forces. On October 22 it was moving from the village of Mikulino to that of Shamshevo. To the left of the road between Mikulino and Shamshevo there were large
forests, extending in some places up to the road itself though in others a mile or more back from it. Through these forests Denisov and his party rode all day, sometimes
keeping well back in them and sometimes coming to the very edge, but never losing sight of the moving French. That morning, Cossacks of Denisov's party had seized
and carried off into the forest two wagons loaded with cavalry saddles, which had stuck in the mud not far from Mikulino where the forest ran close to the road. Since
then, and until evening, the party had the movements of the French without attacking. It was necessary to let the French reach Shamshevo quietly without alarming them
and then, after joining Dolokhov who was to come that evening to a consultation at a watchman's hut in the forest less than a mile from Shamshevo, to surprise the
French at dawn, falling like an avalanche on their heads from two sides, and rout and capture them all at one blow.

In their rear, more than a mile from Mikulino where the forest came right up to the road, six Cossacks were posted to report if any fresh columns of French should
show themselves.

Beyond Shamshevo, Dolokhov was to observe the road in the same way, to find out at what distance there were other French troops. They reckoned that the convoy
had fifteen hundred men. Denisov had two hundred, and Dolokhov might have as many more, but the disparity of numbers did not deter Denisov. All that he now
 Copyright
wanted       (c) 2005-2009,
         to know             Infobase
                  was what troops  theseMedia   Corp.
                                         were and  to learn that he had to capture a "tongue"-that is, a man from the enemy column. That morning'sPage    558
                                                                                                                                                  attack on the /wagons
                                                                                                                                                                  632
had been made so hastily that the Frenchmen with the wagons had all been killed; only a little drummer boy had been taken alive, and as he was a straggler he could tell
them nothing definite about the troops in that column.
show themselves.

Beyond Shamshevo, Dolokhov was to observe the road in the same way, to find out at what distance there were other French troops. They reckoned that the convoy
had fifteen hundred men. Denisov had two hundred, and Dolokhov might have as many more, but the disparity of numbers did not deter Denisov. All that he now
wanted to know was what troops these were and to learn that he had to capture a "tongue"-that is, a man from the enemy column. That morning's attack on the wagons
had been made so hastily that the Frenchmen with the wagons had all been killed; only a little drummer boy had been taken alive, and as he was a straggler he could tell
them nothing definite about the troops in that column.

Denisov considered it dangerous to make a second attack for fear of putting the whole column on the alert, so he sent Tikhon Shcherbaty, a peasant of his party, to
Shamshevo to try and seize at least one of the French quartermasters who had been sent on in advance.

Chapter IV

It was a warm rainy autumn day. The sky and the horizon were both the color of muddy water. At times a sort of mist descended, and then suddenly heavy slanting rain
came down.

Denisov in a felt cloak and a sheepskin cap from which the rain ran down was riding a thin thoroughbred horse with sunken sides. Like his horse, which turned its head
and laid its ears back, he shrank from the driving rain and gazed anxiously before him. His thin face with its short, thick black beard looked angry.

Beside Denisov rode an esaul, Denisov's fellow worker, also in felt cloak and sheepskin cap, and riding a large sleek Don horse.

Esaul Lovayski the Third was a tall man as straight as an arrow, pale-faced, fair-haired, with narrow light eyes and with calm self-satisfaction in his face and bearing.
Though it was impossible to say in what the peculiarity of the horse and rider lay, yet at first glance at the esaul and Denisov one saw that the latter was wet and
uncomfortable and was a man mounted on a horse, while looking at the esaul one saw that he was as comfortable and as much at ease as always and that he was not a
man who had mounted a horse, but a man who was one with his horse, a being consequently possessed of twofold strength.

A little ahead of them walked a peasant guide, wet to the skin and wearing a gray peasant coat and a white knitted cap.

A little behind, on a poor, small, lean Kirghiz mount with an enormous tail and mane and a bleeding mouth, rode a young officer in a blue French overcoat.

Beside him rode an hussar, with a boy in a tattered French uniform and blue cap behind him on the crupper of his horse. The boy held on to the hussar with cold, red
hands, and raising his eyebrows gazed about him with surprise. This was the French drummer boy captured that morning.

Behind them along the narrow, sodden, cutup forest road came hussars in threes and fours, and then Cossacks: some in felt cloaks, some in French greatcoats, and
some with horsecloths over their heads. The horses, being drenched by the rain, all looked black whether chestnut or bay. Their necks, with their wet, close-clinging
manes, looked strangely thin. Steam rose from them. Clothes, saddles, reins, were all wet, slippery, and sodden, like the ground and the fallen leaves that strewed the
road. The men sat huddled up trying not to stir, so as to warm the water that had trickled to their bodies and not admit the fresh cold water that was leaking in under
their seats, their knees, and at the back of their necks. In the midst of the outspread line of Cossacks two wagons, drawn by French horses and by saddled Cossack
horses that had been hitched on in front, rumbled over the tree stumps and branches and splashed through the water that lay in the ruts.

Denisov's horse swerved aside to avoid a pool in the track and bumped his rider's knee against a tree.

"Oh, the devil!" exclaimed Denisov angrily, and showing his teeth he struck his horse three times with his whip, splashing himself and his comrades with mud.

Denisov was out of sorts both because of the rain and also from hunger (none of them had eaten anything since morning), and yet more because he still had no news
from Dolokhov and the man sent to capture a "tongue" had not returned.

"There'll hardly be another such chance to fall on a transport as today. It's too risky to attack them by oneself, and if we put it off till another day one of the big guerrilla
detachments will snatch the prey from under our noses," thought Denisov, continually peering forward, hoping to see a messenger from Dolokhov.

On coming to a path in the forest along which he could see far to the right, Denisov stopped.

"There's someone coming," said he.

The esaul looked in the direction Denisov indicated.

"There are two, an officer and a Cossack. But it is not presupposable that it is the lieutenant colonel himself," said the esaul, who was fond of using words the Cossacks
did not know.

The approaching riders having descended a decline were no longer visible, but they reappeared a few minutes later. In front, at a weary gallop and using his leather
whip, rode an officer, disheveled and drenched, whose trousers had worked up to above his knees. Behind him, standing in the stirrups, trotted a Cossack. The officer,
a very young lad with a broad rosy face and keen merry eyes, galloped up to Denisov and handed him a sodden envelope.

"From the general," said the officer. "Please excuse its not being quite dry."

Denisov, frowning, took the envelope and opened it.

"There, they kept telling us: 'It's dangerous, it's dangerous,'" said the officer, addressing the esaul while Denisov was reading the dispatch. "But Komarov and I"-he
pointed to the Cossack-"were prepared. We have each of us two pistols.... But what's this?" he asked, noticing the French drummer boy. "A prisoner? You've already
been in action? May I speak to him?"

"Wostov! Petya!" exclaimed Denisov, having run through the dispatch. "Why didn't you say who you were?" and turning with a smile he held out his hand to the lad.

The officer was Petya Rostov.

All the way Petya had been preparing himself to behave with Denisov as befitted a grownup man and an officer-without hinting at their previous acquaintance. But as
soon as Denisov smiled at him Petya brightened up, blushed with pleasure, forgot the official manner he had been rehearsing, and began telling him how he had already
 Copyright
been         (c) 2005-2009,
      in a battle near VyazmaInfobase
                              and how Media   Corp.
                                      a certain hussar had distinguished himself there.                                                           Page 559 / 632

"Well, I am glad to see you," Denisov interrupted him, and his face again assumed its anxious expression.
The officer was Petya Rostov.

All the way Petya had been preparing himself to behave with Denisov as befitted a grownup man and an officer-without hinting at their previous acquaintance. But as
soon as Denisov smiled at him Petya brightened up, blushed with pleasure, forgot the official manner he had been rehearsing, and began telling him how he had already
been in a battle near Vyazma and how a certain hussar had distinguished himself there.

"Well, I am glad to see you," Denisov interrupted him, and his face again assumed its anxious expression.

"Michael Feoklitych," said he to the esaul, "this is again fwom that German, you know. He"-he indicated Petya-"is serving under him."

And Denisov told the esaul that the dispatch just delivered was a repetition of the German general's demand that he should join forces with him for an attack on the
transport.

"If we don't take it tomowwow, he'll snatch it fwom under our noses," he added.

While Denisov was talking to the esaul, Petya-abashed by Denisov's cold tone and supposing that it was due to the condition of his trousers-furtively tried to pull them
down under his greatcoat so that no one should notice it, while maintaining as martial an air as possible.

"Will there be any orders, your honor?" he asked Denisov, holding his hand at the salute and resuming the game of adjutant and general for which he had prepared
himself, "or shall I remain with your honor?"

"Orders?" Denisov repeated thoughtfully. "But can you stay till tomowwow?"

"Oh, please... May I stay with you?" cried Petya.

"But, just what did the genewal tell you? To weturn at once?" asked Denisov.

Petya blushed.

"He gave me no instructions. I think I could?" he returned, inquiringly.

"Well, all wight," said Denisov.

And turning to his men he directed a party to go on to the halting place arranged near the watchman's hut in the forest, and told the officer on the Kirghiz horse (who
performed the duties of an adjutant) to go and find out where Dolokhov was and whether he would come that evening. Denisov himself intended going with the esaul
and Petya to the edge of the forest where it reached out to Shamshevo, to have a look at the part of the French bivouac they were to attack next day.

"Well, old fellow," said he to the peasant guide, "lead us to Shamshevo."

Denisov, Petya, and the esaul, accompanied by some Cossacks and the hussar who had the prisoner, rode to the left across a ravine to the edge of the forest.

Chapter V

The rain had stopped, and only the mist was falling and drops from the trees. Denisov, the esaul, and Petya rode silently, following the peasant in the knitted cap who,
stepping lightly with outturned toes and moving noiselessly in his bast shoes over the roots and wet leaves, silently led them to the edge of the forest.

He ascended an incline, stopped, looked about him, and advanced to where the screen of trees was less dense. On reaching a large oak tree that had not yet shed its
leaves, he stopped and beckoned mysteriously to them with his hand.

Denisov and Petya rode up to him. From the spot where the peasant was standing they could see the French. Immediately beyond the forest, on a downward slope, lay
a field of spring rye. To the right, beyond a steep ravine, was a small village and a landowner's house with a broken roof. In the village, in the house, in the garden, by
the well, by the pond, over all the rising ground, and all along the road uphill from the bridge leading to the village, not more than five hundred yards away, crowds of
men could be seen through the shimmering mist. Their un-Russian shouting at their horses which were straining uphill with the carts, and their calls to one another, could
be clearly heard.

"Bwing the prisoner here," said Denisov in a low voice, not taking his eyes off the French.

A Cossack dismounted, lifted the boy down, and took him to Denisov. Pointing to the French troops, Denisov asked him what these and those of them were. The boy,
thrusting his cold hands into his pockets and lifting his eyebrows, looked at Denisov in affright, but in spite of an evident desire to say all he knew gave confused
answers, merely assenting to everything Denisov asked him. Denisov turned away from him frowning and addressed the esaul, conveying his own conjectures to him.

Petya, rapidly turning his head, looked now at the drummer boy, now at Denisov, now at the esaul, and now at the French in the village and along the road, trying not
to miss anything of importance.

"Whether Dolokhov comes or not, we must seize it, eh?" said Denisov with a merry sparkle in his eyes.

"It is a very suitable spot," said the esaul.

"We'll send the infantwy down by the swamps," Denisov continued. "They'll cweep up to the garden; you'll wide up fwom there with the Cossacks"-he pointed to a
spot in the forest beyond the village-"and I with my hussars fwom here. And at the signal shot..."

"The hollow is impassable-there's a swamp there," said the esaul. "The horses would sink. We must ride round more to the left...."

While they were talking in undertones the crack of a shot sounded from the low ground by the pond, a puff of white smoke appeared, then another, and the sound of
hundreds of seemingly merry French voices shouting together came up from the slope. For a moment Denisov and the esaul drew back. They were so near that they
thought they were the cause of the firing and shouting. But the firing and shouting did not relate to them. Down below, a man wearing something red was running
through the marsh. The French were evidently firing and shouting at him.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 560 / 632
"Why, that's our Tikhon," said the esaul.
While they were talking in undertones the crack of a shot sounded from the low ground by the pond, a puff of white smoke appeared, then another, and the sound of
hundreds of seemingly merry French voices shouting together came up from the slope. For a moment Denisov and the esaul drew back. They were so near that they
thought they were the cause of the firing and shouting. But the firing and shouting did not relate to them. Down below, a man wearing something red was running
through the marsh. The French were evidently firing and shouting at him.

"Why, that's our Tikhon," said the esaul.

"So it is! It is!"

"The wascal!" said Denisov.

"He'll get away!" said the esaul, screwing up his eyes.

The man whom they called Tikhon, having run to the stream, plunged in so that the water splashed in the air, and, having disappeared for an instant, scrambled out on
all fours, all black with the wet, and ran on. The French who had been pursuing him stopped.

"Smart, that!" said the esaul.

"What a beast!" said Denisov with his former look of vexation. "What has he been doing all this time?"

"Who is he?" asked Petya.

"He's our plastun. I sent him to capture a 'tongue.'"

"Oh, yes," said Petya, nodding at the first words Denisov uttered as if he understood it all, though he really did not understand anything of it.

Tikhon Shcherbaty was one of the most indispensable men in their band. He was a peasant from Pokrovsk, near the river Gzhat. When Denisov had come to
Pokrovsk at the beginning of his operations and had as usual summoned the village elder and asked him what he knew about the French, the elder, as though shielding
himself, had replied, as all village elders did, that he had neither seen nor heard anything of them. But when Denisov explained that his purpose was to kill the French,
and asked if no French had strayed that way, the elder replied that some "more-orderers" had really been at their village, but that Tikhon Shcherbaty was the only man
who dealt with such matters. Denisov had Tikhon called and, having praised him for his activity, said a few words in the elder's presence about loyalty to the Tsar and
the country and the hatred of the French that all sons of the fatherland should cherish.

"We don't do the French any harm," said Tikhon, evidently frightened by Denisov's words. "We only fooled about with the lads for fun, you know! We killed a score or
so of 'more-orderers,' but we did no harm else..."

Next day when Denisov had left Pokrovsk, having quite forgotten about this peasant, it was reported to him that Tikhon had attached himself to their party and asked
to be allowed to remain with it. Denisov gave orders to let him do so.

Tikhon, who at first did rough work, laying campfires, fetching water, flaying dead horses, and so on, soon showed a great liking and aptitude for partisan warfare. At
night he would go out for booty and always brought back French clothing and weapons, and when told to would bring in French captives also. Denisov then relieved
him from drudgery and began taking him with him when he went out on expeditions and had him enrolled among the Cossacks.

Tikhon did not like riding, and always went on foot, never lagging behind the cavalry. He was armed with a musketoon (which he carried rather as a joke), a pike and
an ax, which latter he used as a wolf uses its teeth, with equal case picking fleas out of its fur or crunching thick bones. Tikhon with equal accuracy would split logs with
blows at arm's length, or holding the head of the ax would cut thin little pegs or carve spoons. In Denisov's party he held a peculiar and exceptional position. When
anything particularly difficult or nasty had to be done-to push a cart out of the mud with one's shoulders, pull a horse out of a swamp by its tail, skin it, slink in among
the French, or walk more than thirty miles in a day-everybody pointed laughingly at Tikhon.

"It won't hurt that devil-he's as strong as a horse!" they said of him.

Once a Frenchman Tikhon was trying to capture fired a pistol at him and shot him in the fleshy part of the back. That wound (which Tikhon treated only with internal
and external applications of vodka) was the subject of the liveliest jokes by the whole detachment-jokes in which Tikhon readily joined.

"Hallo, mate! Never again? Gave you a twist?" the Cossacks would banter him. And Tikhon, purposely writhing and making faces, pretended to be angry and swore at
the French with the funniest curses. The only effect of this incident on Tikhon was that after being wounded he seldom brought in prisoners.

He was the bravest and most useful man in the party. No one found more opportunities for attacking, no one captured or killed more Frenchmen, and consequently he
was made the buffoon of all the Cossacks and hussars and willingly accepted that role. Now he had been sent by Denisov overnight to Shamshevo to capture a
"tongue." But whether because he had not been content to take only one Frenchman or because he had slept through the night, he had crept by day into some bushes
right among the French and, as Denisov had witnessed from above, had been detected by them.

Chapter VI

After talking for some time with the esaul about next day's attack, which now, seeing how near they were to the French, he seemed to have definitely decided on,
Denisov turned his horse and rode back.

"Now, my lad, we'll go and get dwy," he said to Petya.

As they approached the watchhouse Denisov stopped, peering into the forest. Among the trees a man with long legs and long, swinging arms, wearing a short jacket,
bast shoes, and a Kazan hat, was approaching with long, light steps. He had a musketoon over his shoulder and an ax stuck in his girdle. When he espied Denisov he
hastily threw something into the bushes, removed his sodden hat by its floppy brim, and approached his commander. It was Tikhon. His wrinkled and pockmarked face
and narrow little eyes beamed with self-satisfied merriment. He lifted his head high and gazed at Denisov as if repressing a laugh.

"Well, where did you disappear to?" inquired Denisov.

"Where did I disappear to? I went to get Frenchmen," answered Tikhon boldly and hurriedly, in a husky but melodious bass voice.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 561 / 632
"Why did you push yourself in there by daylight? You ass! Well, why haven't you taken one?"
"Well, where did you disappear to?" inquired Denisov.

"Where did I disappear to? I went to get Frenchmen," answered Tikhon boldly and hurriedly, in a husky but melodious bass voice.

"Why did you push yourself in there by daylight? You ass! Well, why haven't you taken one?"

"Oh, I took one all right," said Tikhon.

"Where is he?"

"You see, I took him first thing at dawn," Tikhon continued, spreading out his flat feet with outturned toes in their bast shoes. "I took him into the forest. Then I see he's
no good and think I'll go and fetch a likelier one."

"You see?... What a wogue-it's just as I thought," said Denisov to the esaul. "Why didn't you bwing that one?"

"What was the good of bringing him?" Tikhon interrupted hastily and angrily-"that one wouldn't have done for you. As if I don't know what sort you want!"

"What a bwute you are!... Well?"

"I went for another one," Tikhon continued, "and I crept like this through the wood and lay down." (He suddenly lay down on his stomach with a supple movement to
show how he had done it.) "One turned up and I grabbed him, like this." (He jumped up quickly and lightly.) "'Come along to the colonel,' I said. He starts yelling, and
suddenly there were four of them. They rushed at me with their little swords. So I went for them with my ax, this way: 'What are you up to?' says I. 'Christ be with
you!'" shouted Tikhon, waving his arms with an angry scowl and throwing out his chest.

"Yes, we saw from the hill how you took to your heels through the puddles!" said the esaul, screwing up his glittering eyes.

Petya badly wanted to laugh, but noticed that they all refrained from laughing. He turned his eyes rapidly from Tikhon's face to the esaul's and Denisov's, unable to
make out what it all meant.

"Don't play the fool!" said Denisov, coughing angrily. "Why didn't you bwing the first one?"

Tikhon scratched his back with one hand and his head with the other, then suddenly his whole face expanded into a beaming, foolish grin, disclosing a gap where he
had lost a tooth (that was why he was called Shcherbaty-the gap-toothed). Denisov smiled, and Petya burst into a peal of merry laughter in which Tikhon himself
joined.

"Oh, but he was a regular good-for-nothing," said Tikhon. "The clothes on him-poor stuff! How could I bring him? And so rude, your honor! Why, he says: 'I'm a
general's son myself, I won't go!' he says."

"You are a bwute!" said Denisov. "I wanted to question..."

"But I questioned him," said Tikhon. "He said he didn't know much. 'There are a lot of us,' he says, 'but all poor stuff-only soldiers in name,' he says. 'Shout loud at
them,' he says, 'and you'll take them all,'" Tikhon concluded, looking cheerfully and resolutely into Denisov's eyes.

"I'll give you a hundwed sharp lashes-that'll teach you to play the fool!" said Denisov severely.

"But why are you angry?" remonstrated Tikhon, "just as if I'd never seen your Frenchmen! Only wait till it gets dark and I'll fetch you any of them you want-three if you
like."

"Well, let's go," said Denisov, and rode all the way to the watchhouse in silence and frowning angrily.

Tikhon followed behind and Petya heard the Cossacks laughing with him and at him, about some pair of boots he had thrown into the bushes.

When the fit of laughter that had seized him at Tikhon's words and smile had passed and Petya realized for a moment that this Tikhon had killed a man, he felt uneasy.
He looked round at the captive drummer boy and felt a pang in his heart. But this uneasiness lasted only a moment. He felt it necessary to hold his head higher, to brace
himself, and to question the esaul with an air of importance about tomorrow's undertaking, that he might not be unworthy of the company in which he found himself.

The officer who had been sent to inquire met Denisov on the way with the news that Dolokhov was soon coming and that all was well with him.

Denisov at once cheered up and, calling Petya to him, said: "Well, tell me about yourself."

Chapter VII

Petya, having left his people after their departure from Moscow, joined his regiment and was soon taken as orderly by a general commanding a large guerrilla
detachment. From the time he received his commission, and especially since he had joined the active army and taken part in the battle of Vyazma, Petya had been in a
constant state of blissful excitement at being grown-up and in a perpetual ecstatic hurry not to miss any chance to do something really heroic. He was highly delighted
with what he saw and experienced in the army, but at the same time it always seemed to him that the really heroic exploits were being performed just where he did not
happen to be. And he was always in a hurry to get where he was not.

When on the twenty-first of October his general expressed a wish to send somebody to Denisov's detachment, Petya begged so piteously to be sent that the general
could not refuse. But when dispatching him he recalled Petya's mad action at the battle of Vyazma, where instead of riding by the road to the place to which he had
been sent, he had galloped to the advanced line under the fire of the French and had there twice fired his pistol. So now the general explicitly forbade his taking part in
any action whatever of Denisov's. That was why Petya had blushed and grown confused when Denisov asked him whether he could stay. Before they had ridden to the
outskirts of the forest Petya had considered he must carry out his instructions strictly and return at once. But when he saw the French and saw Tikhon and learned that
there would certainly be an attack that night, he decided, with the rapidity with which young people change their views, that the general, whom he had greatly respected
till then, was a rubbishy German, that Denisov was a hero, the esaul a hero, and Tikhon a hero too, and that it would be shameful for him to leave them at a moment of
difficulty.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 562 / 632
It was already growing dusk when Denisov, Petya, and the esaul rode up to the watchhouse. In the twilight saddled horses could be seen, and Cossacks and hussars
who had rigged up rough shelters in the glade and were kindling glowing fires in a hollow of the forest where the French could not see the smoke. In the passage of the
small watchhouse a Cossack with sleeves rolled up was chopping some mutton. In the room three officers of Denisov's band were converting a door into a tabletop.
there would certainly be an attack that night, he decided, with the rapidity with which young people change their views, that the general, whom he had greatly respected
till then, was a rubbishy German, that Denisov was a hero, the esaul a hero, and Tikhon a hero too, and that it would be shameful for him to leave them at a moment of
difficulty.

It was already growing dusk when Denisov, Petya, and the esaul rode up to the watchhouse. In the twilight saddled horses could be seen, and Cossacks and hussars
who had rigged up rough shelters in the glade and were kindling glowing fires in a hollow of the forest where the French could not see the smoke. In the passage of the
small watchhouse a Cossack with sleeves rolled up was chopping some mutton. In the room three officers of Denisov's band were converting a door into a tabletop.
Petya took off his wet clothes, gave them to be dried, and at once began helping the officers to fix up the dinner table.

In ten minutes the table was ready and a napkin spread on it. On the table were vodka, a flask of rum, white bread, roast mutton, and salt.

Sitting at table with the officers and tearing the fat savory mutton with his hands, down which the grease trickled, Petya was in an ecstatic childish state of love for all
men, and consequently of confidence that others loved him in the same way.

"So then what do you think, Vasili Dmitrich?" said he to Denisov. "It's all right my staying a day with you?" And not waiting for a reply he answered his own question:
"You see I was told to find out-well, I am finding out.... Only do let me into the very... into the chief... I don't want a reward... But I want..."

Petya clenched his teeth and looked around, throwing back his head and flourishing his arms.

"Into the vewy chief..." Denisov repeated with a smile.

"Only, please let me command something, so that I may really command..." Petya went on. "What would it be to you?... Oh, you want a knife?" he said, turning to an
officer who wished to cut himself a piece of mutton.

And he handed him his clasp knife. The officer admired it.

"Please keep it. I have several like it," said Petya, blushing. "Heavens! I was quite forgetting!" he suddenly cried. "I have some raisins, fine ones; you know, seedless
ones. We have a new sutler and he has such capital things. I bought ten pounds. I am used to something sweet. Would you like some?..." and Petya ran out into the
passage to his Cossack and brought back some bags which contained about five pounds of raisins. "Have some, gentlemen, have some!"

"You want a coffeepot, don't you?" he asked the esaul. "I bought a capital one from our sutler! He has splendid things. And he's very honest, that's the chief thing. I'll be
sure to send it to you. Or perhaps your flints are giving out, or are worn out-that happens sometimes, you know. I have brought some with me, here they are"-and he
showed a bag-"a hundred flints. I bought them very cheap. Please take as many as you want, or all if you like...."

Then suddenly, dismayed lest he had said too much, Petya stopped and blushed.

He tried to remember whether he had not done anything else that was foolish. And running over the events of the day he remembered the French drummer boy. "It's
capital for us here, but what of him? Where have they put him? Have they fed him? Haven't they hurt his feelings?" he thought. But having caught himself saying too
much about the flints, he was now afraid to speak out.

"I might ask," he thought, "but they'll say: 'He's a boy himself and so he pities the boy.' I'll show them tomorrow whether I'm a boy. Will it seem odd if I ask?" Petya
thought. "Well, never mind!" and immediately, blushing and looking anxiously at the officers to see if they appeared ironical, he said:

"May I call in that boy who was taken prisoner and give him something to eat?... Perhaps..."

"Yes, he's a poor little fellow," said Denisov, who evidently saw nothing shameful in this reminder. "Call him in. His name is Vincent Bosse. Have him fetched."

"I'll call him," said Petya.

"Yes, yes, call him. A poor little fellow," Denisov repeated.

Petya was standing at the door when Denisov said this. He slipped in between the officers, came close to Denisov, and said:

"Let me kiss you, dear old fellow! Oh, how fine, how splendid!"

And having kissed Denisov he ran out of the hut.

"Bosse! Vincent!" Petya cried, stopping outside the door.

"Who do you want, sir?" asked a voice in the darkness.

Petya replied that he wanted the French lad who had been captured that day.

"Ah, Vesenny?" said a Cossack.

Vincent, the boy's name, had already been changed by the Cossacks into Vesenny (vernal) and into Vesenya by the peasants and soldiers. In both these adaptations
the reference to spring (vesna) matched the impression made by the young lad.

"He is warming himself there by the bonfire. Ho, Vesenya! Vesenya!-Vesenny!" laughing voices were heard calling to one another in the darkness.

"He's a smart lad," said an hussar standing near Petya. "We gave him something to eat a while ago. He was awfully hungry!"

The sound of bare feet splashing through the mud was heard in the darkness, and the drummer boy came to the door.

"Ah, c'est vous!" said Petya. "Voulez-vous manger? N'ayez pas peur, on ne vous fera pas de mal," he added shyly and affectionately, touching the boy's hand. "Entrez,
entrez."[2]

"Merci, monsieur,"
 Copyright         said the drummer
           (c) 2005-2009,   Infobaseboy in aCorp.
                                     Media  trembling almost childish voice, and he began scraping his dirty feet on the threshold.                     Page 563 / 632
There were many things Petya wanted to say to the drummer boy, but did not dare to. He stood irresolutely beside him in the passage. Then in the darkness he took
the boy's hand and pressed it.
"Ah, c'est vous!" said Petya. "Voulez-vous manger? N'ayez pas peur, on ne vous fera pas de mal," he added shyly and affectionately, touching the boy's hand. "Entrez,
entrez."[2]

"Merci, monsieur," said the drummer boy in a trembling almost childish voice, and he began scraping his dirty feet on the threshold.

There were many things Petya wanted to say to the drummer boy, but did not dare to. He stood irresolutely beside him in the passage. Then in the darkness he took
the boy's hand and pressed it.

"Come in, come in!" he repeated in a gentle whisper. "Oh, what can I do for him?" he thought, and opening the door he let the boy pass in first.

When the boy had entered the hut, Petya sat down at a distance from him, considering it beneath his dignity to pay attention to him. But he fingered the money in his
pocket and wondered whether it would seem ridiculous to give some to the drummer boy.

Chapter VIII

The arrival of Dolokhov diverted Petya's attention from the drummer boy, to whom Denisov had had some mutton and vodka given, and whom he had had dressed in
a Russian coat so that he might be kept with their band and not sent away with the other prisoners. Petya had heard in the army many stories of Dolokhov's
extraordinary bravery and of his cruelty to the French, so from the moment he entered the hut Petya did not take his eyes from him, but braced himself up more and
more and held his head high, that he might not be unworthy even of such company.

Dolokhov's appearance amazed Petya by its simplicity.

Denisov wore a Cossack coat, had a beard, had an icon of Nicholas the Wonder-Worker on his breast, and his way of speaking and everything he did indicated his
unusual position. But Dolokhov, who in Moscow had worn a Persian costume, had now the appearance of a most correct officer of the Guards. He was clean-shaven
and wore a Guardsman's padded coat with an Order of St. George at his buttonhole and a plain forage cap set straight on his head. He took off his wet felt cloak in a
corner of the room, and without greeting anyone went up to Denisov and began questioning him about the matter in hand. Denisov told him of the designs the large
detachments had on the transport, of the message Petya had brought, and his own replies to both generals. Then he told him all he knew of the French detachment.

"That's so. But we must know what troops they are and their numbers," said Dolokhov. "It will be necessary to go there. We can't start the affair without knowing for
certain how many there are. I like to work accurately. Here now-wouldn't one of these gentlemen like to ride over to the French camp with me? I have brought a spare
uniform."

"I, I... I'll go with you!" cried Petya.

"There's no need for you to go at all," said Denisov, addressing Dolokhov, "and as for him, I won't let him go on any account."

"I like that!" exclaimed Petya. "Why shouldn't I go?"

"Because it's useless."

"Well, you must excuse me, because... because... I shall go, and that's all. You'll take me, won't you?" he said, turning to Dolokhov.

"Why not?" Dolokhov answered absently, scrutinizing the face of the French drummer boy. "Have you had that youngster with you long?" he asked Denisov.

"He was taken today but he knows nothing. I'm keeping him with me."

"Yes, and where do you put the others?" inquired Dolokhov.

"Where? I send them away and take a weceipt for them," shouted Denisov, suddenly flushing. "And I say boldly that I have not a single man's life on my conscience.
Would it be difficult for you to send thirty or thwee hundwed men to town under escort, instead of staining-I speak bluntly-staining the honor of a soldier?"

"That kind of amiable talk would be suitable from this young count of sixteen," said Dolokhov with cold irony, "but it's time for you to drop it."

"Why, I've not said anything! I only say that I'll certainly go with you," said Petya shyly.

"But for you and me, old fellow, it's time to drop these amenities," continued Dolokhov, as if he found particular pleasure in speaking of this subject which irritated
Denisov. "Now, why have you kept this lad?" he went on, swaying his head. "Because you are sorry for him! Don't we know those 'receipts' of yours? You send a
hundred men away, and thirty get there. The rest either starve or get killed. So isn't it all the same not to send them?"

The esaul, screwing up his light-colored eyes, nodded approvingly.

"That's not the point. I'm not going to discuss the matter. I do not wish to take it on my conscience. You say they'll die. All wight. Only not by my fault!"

Dolokhov began laughing.

"Who has told them not to capture me these twenty times over? But if they did catch me they'd string me up to an aspen tree, and with all your chivalry just the same."
He paused. "However, we must get to work. Tell the Cossack to fetch my kit. I have two French uniforms in it. Well, are you coming with me?" he asked Petya.

"I? Yes, yes, certainly!" cried Petya, blushing almost to tears and glancing at Denisov.

While Dolokhov had been disputing with Denisov what should be done with prisoners, Petya had once more felt awkward and restless; but again he had no time to
grasp fully what they were talking about. "If grown-up, distinguished men think so, it must be necessary and right," thought he. "But above all Denisov must not dare to
imagine that I'll obey him and that he can order me about. I will certainly go to the French camp with Dolokhov. If he can, so can I!"

And to all Denisov's persuasions, Petya replied that he too was accustomed to do everything accurately and not just anyhow, and that he never considered personal
danger.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 564 / 632
"For you'll admit that if we don't know for sure how many of them there are... hundreds of lives may depend on it, while there are only two of us. Besides, I want to go
very much and certainly will go, so don't hinder me," said he. "It will only make things worse..."
imagine that I'll obey him and that he can order me about. I will certainly go to the French camp with Dolokhov. If he can, so can I!"

And to all Denisov's persuasions, Petya replied that he too was accustomed to do everything accurately and not just anyhow, and that he never considered personal
danger.

"For you'll admit that if we don't know for sure how many of them there are... hundreds of lives may depend on it, while there are only two of us. Besides, I want to go
very much and certainly will go, so don't hinder me," said he. "It will only make things worse..."

Chapter IX

Having put on French greatcoats and shakos, Petya and Dolokhov rode to the clearing from which Denisov had reconnoitered the French camp, and emerging from the
forest in pitch darkness they descended into the hollow. On reaching the bottom, Dolokhov told the Cossacks accompanying him to await him there and rode on at a
quick trot along the road to the bridge. Petya, his heart in his mouth with excitement, rode by his side.

"If we're caught, I won't be taken alive! I have a pistol," whispered he.

"Don't talk Russian," said Dolokhov in a hurried whisper, and at that very moment they heard through the darkness the challenge: "Qui vive?" and the click of a musket.

The blood rushed to Petya's face and he grasped his pistol.

"Lanciers du 6-me," replied Dolokhov, neither hastening nor slackening his horse's pace.

The black figure of a sentinel stood on the bridge.

"Mot d'ordre."

Dolokhov reined in his horse and advanced at a walk.

"Dites donc, le colonel Gerard est ici?" he asked.

"Mot d'ordre," repeated the sentinel, barring the way and not replying.

"Quand un officier fait sa ronde, les sentinelles ne demandent pas le mot d'ordre..." cried Dolokhov suddenly flaring up and riding straight at the sentinel. "Je vous
demande si le colonel est ici."

And without waiting for an answer from the sentinel, who had stepped aside, Dolokhov rode up the incline at a walk.

Noticing the black outline of a man crossing the road, Dolokhov stopped him and inquired where the commander and officers were. The man, a soldier with a sack
over his shoulder, stopped, came close up to Dolokhov's horse, touched it with his hand, and explained simply and in a friendly way that the commander and the
officers were higher up the hill to the right in the courtyard of the farm, as he called the landowner's house.

Having ridden up the road, on both sides of which French talk could be heard around the campfires, Dolokhov turned into the courtyard of the landowner's house.
Having ridden in, he dismounted and approached a big blazing campfire, around which sat several men talking noisily. Something was boiling in a small cauldron at the
edge of the fire and a soldier in a peaked cap and blue overcoat, lit up by the fire, was kneeling beside it stirring its contents with a ramrod.

"Oh, he's a hard nut to crack," said one of the officers who was sitting in the shadow at the other side of the fire.

"He'll make them get a move on, those fellows!" said another, laughing.

Both fell silent, peering out through the darkness at the sound of Dolokhov's and Petya's steps as they advanced to the fire leading their horses.

"Bonjour, messieurs!" said Dolokhov loudly and clearly.

There was a stir among the officers in the shadow beyond the fire, and one tall, long-necked officer, walking round the fire, came up to Dolokhov.

"Is that you, Clement?" he asked. "Where the devil...? But, noticing his mistake, he broke off short and, with a frown, greeted Dolokhov as a stranger, asking what he
could do for him.

Dolokhov said that he and his companion were trying to overtake their regiment, and addressing the company in general asked whether they knew anything of the 6th
Regiment. None of them knew anything, and Petya thought the officers were beginning to look at him and Dolokhov with hostility and suspicion. For some seconds all
were silent.

"If you were counting on the evening soup, you have come too late," said a voice from behind the fire with a repressed laugh.

Dolokhov replied that they were not hungry and must push on farther that night.

He handed the horses over to the soldier who was stirring the pot and squatted down on his heels by the fire beside the officer with the long neck. That officer did not
take his eyes from Dolokhov and again asked to what regiment he belonged. Dolokhov, as if he had not heard the question, did not reply, but lighting a short French
pipe which he took from his pocket began asking the officer in how far the road before them was safe from Cossacks.

"Those brigands are everywhere," replied an officer from behind the fire.

Dolokhov remarked that the Cossacks were a danger only to stragglers such as his companion and himself, "but probably they would not dare to attack large
detachments?" he added inquiringly. No one replied.

"Well, now he'll come away," Petya thought every moment as he stood by the campfire listening to the talk.

 Copyright
But        (c) restarted
    Dolokhov   2005-2009,    Infobase Media
                         the conversation    Corp.
                                          which                                                                                                 Page
                                                had dropped and began putting direct questions as to how many men there were in the battalion, how    565
                                                                                                                                                   many     / 632
                                                                                                                                                        battalions,
and how many prisoners. Asking about the Russian prisoners with that detachment, Dolokhov said:
detachments?" he added inquiringly. No one replied.

"Well, now he'll come away," Petya thought every moment as he stood by the campfire listening to the talk.

But Dolokhov restarted the conversation which had dropped and began putting direct questions as to how many men there were in the battalion, how many battalions,
and how many prisoners. Asking about the Russian prisoners with that detachment, Dolokhov said:

"A horrid business dragging these corpses about with one! It would be better to shoot such rabble," and burst into loud laughter, so strange that Petya thought the
French would immediately detect their disguise, and involuntarily took a step back from the campfire.

No one replied a word to Dolokhov's laughter, and a French officer whom they could not see (he lay wrapped in a greatcoat) rose and whispered something to a
companion. Dolokhov got up and called to the soldier who was holding their horses.

"Will they bring our horses or not?" thought Petya, instinctively drawing nearer to Dolokhov.

The horses were brought.

"Good evening, gentlemen," said Dolokhov.

Petya wished to say "Good night" but could not utter a word. The officers were whispering together. Dolokhov was a long time mounting his horse which would not
stand still, then he rode out of the yard at a footpace. Petya rode beside him, longing to look round to see whether or no the French were running after them, but not
daring to.

Coming out onto the road Dolokhov did not ride back across the open country, but through the village. At one spot he stopped and listened. "Do you hear?" he asked.
Petya recognized the sound of Russian voices and saw the dark figures of Russian prisoners round their campfires. When they had descended to the bridge Petya and
Dolokhov rode past the sentinel, who without saying a word paced morosely up and down it, then they descended into the hollow where the Cossacks awaited them.

"Well now, good-by. Tell Denisov, 'at the first shot at daybreak,'" said Dolokhov and was about to ride away, but Petya seized hold of him.

"Really!" he cried, "you are such a hero! Oh, how fine, how splendid! How I love you!"

"All right, all right!" said Dolokhov. But Petya did not let go of him and Dolokhov saw through the gloom that Petya was bending toward him and wanted to kiss him.
Dolokhov kissed him, laughed, turned his horse, and vanished into the darkness.

Chapter X

Having returned to the watchman's hut, Petya found Denisov in the passage. He was awaiting Petya's return in a state of agitation, anxiety, and self-reproach for having
let him go.

"Thank God!" he exclaimed. "Yes, thank God!" he repeated, listening to Petya's rapturous account. "But, devil take you, I haven't slept because of you! Well, thank
God. Now lie down. We can still get a nap before morning."

"But... no," said Petya, "I don't want to sleep yet. Besides I know myself, if I fall asleep it's finished. And then I am used to not sleeping before a battle."

He sat awhile in the hut joyfully recalling the details of his expedition and vividly picturing to himself what would happen next day.

Then, noticing that Denisov was asleep, he rose and went out of doors.

It was still quite dark outside. The rain was over, but drops were still falling from the trees. Near the watchman's hut the black shapes of the Cossacks' shanties and of
horses tethered together could be seen. Behind the hut the dark shapes of the two wagons with their horses beside them were discernible, and in the hollow the dying
campfire gleamed red. Not all the Cossacks and hussars were asleep; here and there, amid the sounds of falling drops and the munching of the horses near by, could be
heard low voices which seemed to be whispering.

Petya came out, peered into the darkness, and went up to the wagons. Someone was snoring under them, and around them stood saddled horses munching their oats.
In the dark Petya recognized his own horse, which he called "Karabakh" though it was of Ukranian breed, and went up to it.

"Well, Karabakh! We'll do some service tomorrow," said he, sniffing its nostrils and kissing it.

"Why aren't you asleep, sir?" said a Cossack who was sitting under a wagon.

"No, ah... Likhachev-isn't that your name? Do you know I have only just come back! We've been into the French camp."

And Petya gave the Cossack a detailed account not only of his ride but also of his object, and why he considered it better to risk his life than to act "just anyhow."

"Well, you should get some sleep now," said the Cossack.

"No, I am used to this," said Petya. "I say, aren't the flints in your pistols worn out? I brought some with me. Don't you want any? You can have some."

The Cossack bent forward from under the wagon to get a closer look at Petya.

"Because I am accustomed to doing everything accurately," said Petya. "Some fellows do things just anyhow, without preparation, and then they're sorry for it
afterwards. I don't like that."

"Just so," said the Cossack.

"Oh yes, another thing! Please, my dear fellow, will you sharpen my saber for me? It's got bl..." (Petya feared to tell a lie, and the saber never had been sharpened.)
"Can you do it?"
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 566 / 632
"Of course I can."
"Just so," said the Cossack.

"Oh yes, another thing! Please, my dear fellow, will you sharpen my saber for me? It's got bl..." (Petya feared to tell a lie, and the saber never had been sharpened.)
"Can you do it?"

"Of course I can."

Likhachev got up, rummaged in his pack, and soon Petya heard the warlike sound of steel on whetstone. He climbed onto the wagon and sat on its edge. The Cossack
was sharpening the saber under the wagon.

"I say! Are the lads asleep?" asked Petya.

"Some are, and some aren't-like us."

"Well, and that boy?"

"Vesenny? Oh, he's thrown himself down there in the passage. Fast asleep after his fright. He was that glad!"

After that Petya remained silent for a long time, listening to the sounds. He heard footsteps in the darkness and a black figure appeared.

"What are you sharpening?" asked a man coming up to the wagon.

"Why, this gentleman's saber."

"That's right," said the man, whom Petya took to be an hussar. "Was the cup left here?"

"There, by the wheel!"

The hussar took the cup.

"It must be daylight soon," said he, yawning, and went away.

Petya ought to have known that he was in a forest with Denisov's guerrilla band, less than a mile from the road, sitting on a wagon captured from the French beside
which horses were tethered, that under it Likhachev was sitting sharpening a saber for him, that the big dark blotch to the right was the watchman's hut, and the red
blotch below to the left was the dying embers of a campfire, that the man who had come for the cup was an hussar who wanted a drink; but he neither knew nor waited
to know anything of all this. He was in a fairy kingdom where nothing resembled reality. The big dark blotch might really be the watchman's hut or it might be a cavern
leading to the very depths of the earth. Perhaps the red spot was a fire, or it might be the eye of an enormous monster. Perhaps he was really sitting on a wagon, but it
might very well be that he was not sitting on a wagon but on a terribly high tower from which, if he fell, he would have to fall for a whole day or a whole month, or go
on falling and never reach the bottom. Perhaps it was just the Cossack, Likhachev, who was sitting under the wagon, but it might be the kindest, bravest, most
wonderful, most splendid man in the world, whom no one knew of. It might really have been that the hussar came for water and went back into the hollow, but perhaps
he had simply vanished-disappeared altogether and dissolved into nothingness.

Nothing Petya could have seen now would have surprised him. He was in a fairy kingdom where everything was possible.

He looked up at the sky. And the sky was a fairy realm like the earth. It was clearing, and over the tops of the trees clouds were swiftly sailing as if unveiling the stars.
Sometimes it looked as if the clouds were passing, and a clear black sky appeared. Sometimes it seemed as if the black spaces were clouds. Sometimes the sky
seemed to be rising high, high overhead, and then it seemed to sink so low that one could touch it with one's hand.

Petya's eyes began to close and he swayed a little.

The trees were dripping. Quiet talking was heard. The horses neighed and jostled one another. Someone snored.

"Ozheg-zheg, Ozheg-zheg..." hissed the saber against the whetstone, and suddenly Petya heard an harmonious orchestra playing some unknown, sweetly solemn hymn.
Petya was as musical as Natasha and more so than Nicholas, but had never learned music or thought about it, and so the melody that unexpectedly came to his mind
seemed to him particularly fresh and attractive. The music became more and more audible. The melody grew and passed from one instrument to another. And what
was played was a fugue-though Petya had not the least conception of what a fugue is. Each instrument-now resembling a violin and now a horn, but better and clearer
than violin or horn-played its own part, and before it had finished the melody merged with another instrument that began almost the same air, and then with a third and a
fourth; and they all blended into one and again became separate and again blended, now into solemn church music, now into something dazzlingly brilliant and
triumphant.

"Oh-why, that was in a dream!" Petya said to himself, as he lurched forward. "It's in my ears. But perhaps it's music of my own. Well, go on, my music! Now!..."

He closed his eyes, and, from all sides as if from a distance, sounds fluttered, grew into harmonies, separated, blended, and again all mingled into the same sweet and
solemn hymn. "Oh, this is delightful! As much as I like and as I like!" said Petya to himself. He tried to conduct that enormous orchestra.

"Now softly, softly die away!" and the sounds obeyed him. "Now fuller, more joyful. Still more and more joyful!" And from an unknown depth rose increasingly
triumphant sounds. "Now voices join in!" ordered Petya. And at first from afar he heard men's voices and then women's. The voices grew in harmonious triumphant
strength, and Petya listened to their surpassing beauty in awe and joy.

With a solemn triumphal march there mingled a song, the drip from the trees, and the hissing of the saber, "Ozheg-zheg-zheg..." and again the horses jostled one another
and neighed, not disturbing the choir but joining in it.

Petya did not know how long this lasted: he enjoyed himself all the time, wondered at his enjoyment and regretted that there was no one to share it. He was awakened
by Likhachev's kindly voice.

"It's ready, your honor; you can split a Frenchman in half with it!"

Petya woke(c)
 Copyright up.2005-2009, Infobase Media Corp.                                                                                                           Page 567 / 632
"It's getting light, it's really getting light!" he exclaimed.
by Likhachev's kindly voice.

"It's ready, your honor; you can split a Frenchman in half with it!"

Petya woke up.

"It's getting light, it's really getting light!" he exclaimed.

The horses that had previously been invisible could now be seen to their very tails, and a watery light showed itself through the bare branches. Petya shook himself,
jumped up, took a ruble from his pocket and gave it to Likhachev; then he flourished the saber, tested it, and sheathed it. The Cossacks were untying their horses and
tightening their saddle girths.

"And here's the commander," said Likhachev.

Denisov came out of the watchman's hut and, having called Petya, gave orders to get ready.

Chapter XI

The men rapidly picked out their horses in the semidarkness, tightened their saddle girths, and formed companies. Denisov stood by the watchman's hut giving final
orders. The infantry of the detachment passed along the road and quickly disappeared amid the trees in the mist of early dawn, hundreds of feet splashing through the
mud. The esaul gave some orders to his men. Petya held his horse by the bridle, impatiently awaiting the order to mount. His face, having been bathed in cold water,
was all aglow, and his eyes were particularly brilliant. Cold shivers ran down his spine and his whole body pulsed rhythmically.

"Well, is ev'wything weady?" asked Denisov. "Bwing the horses."

The horses were brought. Denisov was angry with the Cossack because the saddle girths were too slack, reproved him, and mounted. Petya put his foot in the stirrup.
His horse by habit made as if to nip his leg, but Petya leaped quickly into the saddle unconscious of his own weight and, turning to look at the hussars starting in the
darkness behind him, rode up to Denisov.

"Vasili Dmitrich, entrust me with some commission! Please... for God's sake...!" said he.

Denisov seemed to have forgotten Petya's very existence. He turned to glance at him.

"I ask one thing of you," he said sternly, "to obey me and not shove yourself forward anywhere."

He did not say another word to Petya but rode in silence all the way. When they had come to the edge of the forest it was noticeably growing light over the field.
Denisov talked in whispers with the esaul and the Cossacks rode past Petya and Denisov. When they had all ridden by, Denisov touched his horse and rode down the
hill. Slipping onto their haunches and sliding, the horses descended with their riders into the ravine. Petya rode beside Denisov, the pulsation of his body constantly
increasing. It was getting lighter and lighter, but the mist still hid distant objects. Having reached the valley, Denisov looked back and nodded to a Cossack beside him.

"The signal!" said he.

The Cossack raised his arm and a shot rang out. In an instant the tramp of horses galloping forward was heard, shouts came from various sides, and then more shots.

At the first sound of trampling hoofs and shouting, Petya lashed his horse and loosening his rein galloped forward, not heeding Denisov who shouted at him. It seemed
to Petya that at the moment the shot was fired it suddenly became as bright as noon. He galloped to the bridge. Cossacks were galloping along the road in front of him.
On the bridge he collided with a Cossack who had fallen behind, but he galloped on. In front of him soldiers, probably Frenchmen, were running from right to left
across the road. One of them fell in the mud under his horse's feet.

Cossacks were crowding about a hut, busy with something. From the midst of that crowd terrible screams arose. Petya galloped up, and the first thing he saw was the
pale face and trembling jaw of a Frenchman, clutching the handle of a lance that had been aimed at him.

"Hurrah!... Lads!... ours!" shouted Petya, and giving rein to his excited horse he galloped forward along the village street.

He could hear shooting ahead of him. Cossacks, hussars, and ragged Russian prisoners, who had come running from both sides of the road, were shouting something
loudly and incoherently. A gallant-looking Frenchman, in a blue overcoat, capless, and with a frowning red face, had been defending himself against the hussars. When
Petya galloped up the Frenchman had already fallen. "Too late again!" flashed through Petya's mind and he galloped on to the place from which the rapid firing could be
heard. The shots came from the yard of the landowner's house he had visited the night before with Dolokhov. The French were making a stand there behind a wattle
fence in a garden thickly overgrown with bushes and were firing at the Cossacks who crowded at the gateway. Through the smoke, as he approached the gate, Petya
saw Dolokhov, whose face was of a pale-greenish tint, shouting to his men. "Go round! Wait for the infantry!" he exclaimed as Petya rode up to him.

"Wait?... Hurrah-ah-ah!" shouted Petya, and without pausing a moment galloped to the place whence came the sounds of firing and where the smoke was thickest.

A volley was heard, and some bullets whistled past, while others plashed against something. The Cossacks and Dolokhov galloped after Petya into the gateway of the
courtyard. In the dense wavering smoke some of the French threw down their arms and ran out of the bushes to meet the Cossacks, while others ran down the hill
toward the pond. Petya was galloping along the courtyard, but instead of holding the reins he waved both his arms about rapidly and strangely, slipping farther and
farther to one side in his saddle. His horse, having galloped up to a campfire that was smoldering in the morning light, stopped suddenly, and Petya fell heavily on to the
wet ground. The Cossacks saw that his arms and legs jerked rapidly though his head was quite motionless. A bullet had pierced his skull.

After speaking to the senior French officer, who came out of the house with a white handkerchief tied to his sword and announced that they surrendered, Dolokhov
dismounted and went up to Petya, who lay motionless with outstretched arms.

"Done for!" he said with a frown, and went to the gate to meet Denisov who was riding toward him.

"Killed?" cried Denisov, recognizing from a distance the unmistakably lifeless attitude-very familiar to him-in which Petya's body was lying.

"Done for!" repeated Dolokhov as if the utterance of these words afforded him pleasure, and he went quickly up to the prisoners, who were surrounded by Cossacks
 Copyright
who        (c) 2005-2009,
    had hurried           Infobase
                up. "We won't        Mediahe
                              take them!"    Corp.
                                              called out to Denisov.                                                                           Page 568 / 632

Denisov did not reply; he rode up to Petya, dismounted, and with trembling hands turned toward himself the bloodstained, mud-bespattered face which had already
"Killed?" cried Denisov, recognizing from a distance the unmistakably lifeless attitude-very familiar to him-in which Petya's body was lying.

"Done for!" repeated Dolokhov as if the utterance of these words afforded him pleasure, and he went quickly up to the prisoners, who were surrounded by Cossacks
who had hurried up. "We won't take them!" he called out to Denisov.

Denisov did not reply; he rode up to Petya, dismounted, and with trembling hands turned toward himself the bloodstained, mud-bespattered face which had already
gone white.

"I am used to something sweet. Raisins, fine ones... take them all!" he recalled Petya's words. And the Cossacks looked round in surprise at the sound, like the yelp of
a dog, with which Denisov turned away, walked to the wattle fence, and seized hold of it.

Among the Russian prisoners rescued by Denisov and Dolokhov was Pierre Bezukhov.

Chapter XII

During the whole of their march from Moscow no fresh orders had been issued by the French authorities concerning the party of prisoners among whom was Pierre.
On the twenty-second of October that party was no longer with the same troops and baggage trains with which it had left Moscow. Half the wagons laden with
hardtack that had traveled the first stages with them had been captured by Cossacks, the other half had gone on ahead. Not one of those dismounted cavalrymen who
had marched in front of the prisoners was left; they had all disappeared. The artillery the prisoners had seen in front of them during the first days was now replaced by
Marshal Junot's enormous baggage train, convoyed by Westphalians. Behind the prisoners came a cavalry baggage train.

From Vyazma onwards the French army, which had till then moved in three columns, went on as a single group. The symptoms of disorder that Pierre had noticed at
their first halting place after leaving Moscow had now reached the utmost limit.

The road along which they moved was bordered on both sides by dead horses; ragged men who had fallen behind from various regiments continually changed about,
now joining the moving column, now again lagging behind it.

Several times during the march false alarms had been given and the soldiers of the escort had raised their muskets, fired, and run headlong, crushing one another, but
had afterwards reassembled and abused each other for their causeless panic.

These three groups traveling together-the cavalry stores, the convoy of prisoners, and Junot's baggage train-still constituted a separate and united whole, though each of
the groups was rapidly melting away.

Of the artillery baggage train which had consisted of a hundred and twenty wagons, not more than sixty now remained; the rest had been captured or left behind. Some
of Junot's wagons also had been captured or abandoned. Three wagons had been raided and robbed by stragglers from Davout's corps. From the talk of the Germans
Pierre learned that a larger guard had been allotted to that baggage train than to the prisoners, and that one of their comrades, a German soldier, had been shot by the
marshal's own order because a silver spoon belonging to the marshal had been found in his possession.

The group of prisoners had melted away most of all. Of the three hundred and thirty men who had set out from Moscow fewer than a hundred now remained. The
prisoners were more burdensome to the escort than even the cavalry saddles or Junot's baggage. They understood that the saddles and Junot's spoon might be of some
use, but that cold and hungry soldiers should have to stand and guard equally cold and hungry Russians who froze and lagged behind on the road (in which case the
order was to shoot them) was not merely incomprehensible but revolting. And the escort, as if afraid, in the grievous condition they themselves were in, of giving way to
the pity they felt for the prisoners and so rendering their own plight still worse, treated them with particular moroseness and severity.

At Dorogobuzh while the soldiers of the convoy, after locking the prisoners in a stable, had gone off to pillage their own stores, several of the soldier prisoners tunneled
under the wall and ran away, but were recaptured by the French and shot.

The arrangement adopted when they started, that the officer prisoners should be kept separate from the rest, had long since been abandoned. All who could walk went
together, and after the third stage Pierre had rejoined Karataev and the gray-blue bandy-legged dog that had chosen Karataev for its master.

On the third day after leaving Moscow Karataev again fell ill with the fever he had suffered from in the hospital in Moscow, and as he grew gradually weaker Pierre
kept away from him. Pierre did not know why, but since Karataev had begun to grow weaker it had cost him an effort to go near him. When he did so and heard the
subdued moaning with which Karataev generally lay down at the halting places, and when he smelled the odor emanating from him which was now stronger than
before, Pierre moved farther away and did not think about him.

While imprisoned in the shed Pierre had learned not with his intellect but with his whole being, by life itself, that man is created for happiness, that happiness is within
him, in the satisfaction of simple human needs, and that all unhappiness arises not from privation but from superfluity. And now during these last three weeks of the
march he had learned still another new, consolatory truth-that nothing in this world is terrible. He had learned that as there is no condition in which man can be happy
and entirely free, so there is no condition in which he need be unhappy and lack freedom. He learned that suffering and freedom have their limits and that those limits
are very near together; that the person in a bed of roses with one crumpled petal suffered as keenly as he now, sleeping on the bare damp earth with one side growing
chilled while the other was warming; and that when he had put on tight dancing shoes he had suffered just as he did now when he walked with bare feet that were
covered with sores-his footgear having long since fallen to pieces. He discovered that when he had married his wife-of his own free will as it had seemed to him-he had
been no more free than now when they locked him up at night in a stable. Of all that he himself subsequently termed his sufferings, but which at the time he scarcely felt,
the worst was the state of his bare, raw, and scab-covered feet. (The horseflesh was appetizing and nourishing, the saltpeter flavor of the gunpowder they used instead
of salt was even pleasant; there was no great cold, it was always warm walking in the daytime, and at night there were the campfires; the lice that devoured him
warmed his body.) The one thing that was at first hard to bear was his feet.

After the second day's march Pierre, having examined his feet by the campfire, thought it would be impossible to walk on them; but when everybody got up he went
along, limping, and, when he had warmed up, walked without feeling the pain, though at night his feet were more terrible to look at than before. However, he did not
look at them now, but thought of other things.

Only now did Pierre realize the full strength of life in man and the saving power he has of transferring his attention from one thing to another, which is like the safety
valve of a boiler that allows superfluous steam to blow off when the pressure exceeds a certain limit.

He did not see and did not hear how they shot the prisoners who lagged behind, though more than a hundred perished in that way. He did not think of Karataev who
grew weaker every day and evidently would soon have to share that fate. Still less did Pierre think about himself. The harder his position became and the more terrible
the future, the
 Copyright   (c)more independent
                 2005-2009,      of thatMedia
                            Infobase     position in which he found himself were the joyful and comforting thoughts, memories, and imaginings that came to him.
                                                Corp.                                                                                                   Page 569 / 632
Chapter XIII
He did not see and did not hear how they shot the prisoners who lagged behind, though more than a hundred perished in that way. He did not think of Karataev who
grew weaker every day and evidently would soon have to share that fate. Still less did Pierre think about himself. The harder his position became and the more terrible
the future, the more independent of that position in which he found himself were the joyful and comforting thoughts, memories, and imaginings that came to him.

Chapter XIII

At midday on the twenty-second of October Pierre was going uphill along the muddy, slippery road, looking at his feet and at the roughness of the way. Occasionally
he glanced at the familiar crowd around him and then again at his feet. The former and the latter were alike familiar and his own. The blue-gray bandy legged dog ran
merrily along the side of the road, sometimes in proof of its agility and self-satisfaction lifting one hind leg and hopping along on three, and then again going on all four
and rushing to bark at the crows that sat on the carrion. The dog was merrier and sleeker than it had been in Moscow. All around lay the flesh of different animals-from
men to horses-in various stages of decomposition; and as the wolves were kept off by the passing men the dog could eat all it wanted.

It had been raining since morning and had seemed as if at any moment it might cease and the sky clear, but after a short break it began raining harder than before. The
saturated road no longer absorbed the water, which ran along the ruts in streams.

Pierre walked along, looking from side to side, counting his steps in threes, and reckoning them off on his fingers. Mentally addressing the rain, he repeated: "Now then,
now then, go on! Pelt harder!"

It seemed to him that he was thinking of nothing, but far down and deep within him his soul was occupied with something important and comforting. This something was
a most subtle spiritual deduction from a conversation with Karataev the day before.

At their yesterday's halting place, feeling chilly by a dying campfire, Pierre had got up and gone to the next one, which was burning better. There Platon Karataev was
sitting covered up-head and all-with his greatcoat as if it were a vestment, telling the soldiers in his effective and pleasant though now feeble voice a story Pierre knew.
It was already past midnight, the hour when Karataev was usually free of his fever and particularly lively. When Pierre reached the fire and heard Platon's voice
enfeebled by illness, and saw his pathetic face brightly lit up by the blaze, he felt a painful prick at his heart. His feeling of pity for this man frightened him and he wished
to go away, but there was no other fire, and Pierre sat down, trying not to look at Platon.

"Well, how are you?" he asked.

"How am I? If we grumble at sickness, God won't grant us death," replied Platon, and at once resumed the story he had begun.

"And so, brother," he continued, with a smile on his pale emaciated face and a particularly happy light in his eyes, " you see, brother..."

Pierre had long been familiar with that story. Karataev had told it to him alone some half-dozen times and always with a specially joyful emotion. But well as he knew it,
Pierre now listened to that tale as to something new, and the quiet rapture Karataev evidently felt as he told it communicated itself also to Pierre. The story was of an
old merchant who lived a good and God-fearing life with his family, and who went once to the Nizhni fair with a companion-a rich merchant.

Having put up at an inn they both went to sleep, and next morning his companion was found robbed and with his throat cut. A bloodstained knife was found under the
old merchant's pillow. He was tried, knouted, and his nostrils having been torn off, "all in due form" as Karataev put it, he was sent to hard labor in Siberia.

"And so, brother" (it was at this point that Pierre came up), "ten years or more passed by. The old man was living as a convict, submitting as he should and doing no
wrong. Only he prayed to God for death. Well, one night the convicts were gathered just as we are, with the old man among them. And they began telling what each
was suffering for, and how they had sinned against God. One told how he had taken a life, another had taken two, a third had set a house on fire, while another had
simply been a vagrant and had done nothing. So they asked the old man: 'What are you being punished for, Daddy?'-'I, my dear brothers,' said he, 'am being punished
for my own and other men's sins. But I have not killed anyone or taken anything that was not mine, but have only helped my poorer brothers. I was a merchant, my
dear brothers, and had much property. 'And he went on to tell them all about it in due order. 'I don't grieve for myself,' he says, 'God, it seems, has chastened me. Only
I am sorry for my old wife and the children,' and the old man began to weep. Now it happened that in the group was the very man who had killed the other merchant.
'Where did it happen, Daddy?' he said. 'When, and in what month?' He asked all about it and his heart began to ache. So he comes up to the old man like this, and falls
down at his feet! 'You are perishing because of me, Daddy,' he says. 'It's quite true, lads, that this man,' he says, 'is being tortured innocently and for nothing! I,' he
says, 'did that deed, and I put the knife under your head while you were asleep. Forgive me, Daddy,' he says, 'for Christ's sake!'"

Karataev paused, smiling joyously as he gazed into the fire, and he drew the logs together.

"And the old man said, 'God will forgive you, we are all sinners in His sight. I suffer for my own sins,' and he wept bitter tears. Well, and what do you think, dear
friends?" Karataev continued, his face brightening more and more with a rapturous smile as if what he now had to tell contained the chief charm and the whole meaning
of his story: "What do you think, dear fellows? That murderer confessed to the authorities. 'I have taken six lives,' he says (he was a great sinner), 'but what I am most
sorry for is this old man. Don't let him suffer because of me.' So he confessed and it was all written down and the papers sent off in due form. The place was a long
way off, and while they were judging, what with one thing and another, filling in the papers all in due form-the authorities I mean-time passed. The affair reached the
Tsar. After a while the Tsar's decree came: to set the merchant free and give him a compensation that had been awarded. The paper arrived and they began to look for
the old man. 'Where is the old man who has been suffering innocently and in vain? A paper has come from the Tsar!' so they began looking for him," here Karataev's
lower jaw trembled, "but God had already forgiven him-he was dead! That's how it was, dear fellows!" Karataev concluded and sat for a long time silent, gazing before
him with a smile.

And Pierre's soul was dimly but joyfully filled not by the story itself but by its mysterious significance: by the rapturous joy that lit up Karataev's face as he told it, and
the mystic significance of that joy.

Chapter XIV

"A vos places!" suddenly cried a voice.

A pleasant feeling of excitement and an expectation of something joyful and solemn was aroused among the soldiers of the convoy and the prisoners. From all sides
came shouts of command, and from the left came smartly dressed cavalrymen on good horses, passing the prisoners at a trot. The expression on all faces showed the
tension people feel at the approach of those in authority. The prisoners thronged together and were pushed off the road. The convoy formed up.

"The Emperor! The Emperor! The Marshal! The Duke!" and hardly had the sleek cavalry passed, before a carriage drawn by six gray horses rattled by. Pierre caught a
glimpse of a man in a three-cornered hat with a tranquil look on his handsome, plump, white face. It was one of the marshals. His eye fell on Pierre's large and striking
 Copyright
figure,      (c)the
        and in    2005-2009,
                    expressionInfobase Media
                               with which      Corp. and looked away Pierre thought he detected sympathy and a desire to conceal that sympathy.Page 570 / 632
                                          he frowned

The general in charge of the stores galloped after the carriage with a red and frightened face, whipping up his skinny horse. Several officers formed a group and some
tension people feel at the approach of those in authority. The prisoners thronged together and were pushed off the road. The convoy formed up.

"The Emperor! The Emperor! The Marshal! The Duke!" and hardly had the sleek cavalry passed, before a carriage drawn by six gray horses rattled by. Pierre caught a
glimpse of a man in a three-cornered hat with a tranquil look on his handsome, plump, white face. It was one of the marshals. His eye fell on Pierre's large and striking
figure, and in the expression with which he frowned and looked away Pierre thought he detected sympathy and a desire to conceal that sympathy.

The general in charge of the stores galloped after the carriage with a red and frightened face, whipping up his skinny horse. Several officers formed a group and some
soldiers crowded round them. Their faces all looked excited and worried.

"What did he say? What did he say?" Pierre heard them ask.

While the marshal was passing, the prisoners had huddled together in a crowd, and Pierre saw Karataev whom he had not yet seen that morning. He sat in his short
overcoat leaning against a birch tree. On his face, besides the look of joyful emotion it had worn yesterday while telling the tale of the merchant who suffered innocently,
there was now an expression of quiet solemnity.

Karataev looked at Pierre with his kindly round eyes now filled with tears, evidently wishing him to come near that he might say something to him. But Pierre was not
sufficiently sure of himself. He made as if he did not notice that look and moved hastily away.

When the prisoners again went forward Pierre looked round. Karataev was still sitting at the side of the road under the birch tree and two Frenchmen were talking over
his head. Pierre did not look round again but went limping up the hill.

From behind, where Karataev had been sitting, came the sound of a shot. Pierre heard it plainly, but at that moment he remembered that he had not yet finished
reckoning up how many stages still remained to Smolensk-a calculation he had begun before the marshal went by. And he again started reckoning. Two French soldiers
ran past Pierre, one of whom carried a lowered and smoking gun. They both looked pale, and in the expression on their faces-one of them glanced timidly at Pierre-
there was something resembling what he had seen on the face of the young soldier at the execution. Pierre looked at the soldier and remembered that, two days before,
that man had burned his shirt while drying it at the fire and how they had laughed at him.

Behind him, where Karataev had been sitting, the dog began to howl. "What a stupid beast! Why is it howling?" thought Pierre.

His comrades, the prisoner soldiers walking beside him, avoided looking back at the place where the shot had been fired and the dog was howling, just as Pierre did,
but there was a set look on all their faces.

Chapter XV

The stores, the prisoners, and the marshal's baggage train stopped at the village of Shamshevo. The men crowded together round the campfires. Pierre went up to the
fire, ate some roast horseflesh, lay down with his back to the fire, and immediately fell asleep. He again slept as he had done at Mozhaysk after the battle of Borodino.

Again real events mingled with dreams and again someone, he or another, gave expression to his thoughts, and even to the same thoughts that had been expressed in his
dream at Mozhaysk.

"Life is everything. Life is God. Everything changes and moves and that movement is God. And while there is life there is joy in consciousness of the divine. To love life
is to love God. Harder and more blessed than all else is to love this life in one's sufferings, in innocent sufferings."

"Karataev!" came to Pierre's mind.

And suddenly he saw vividly before him a long-forgotten, kindly old man who had given him geography lessons in Switzerland. "Wait a bit," said the old man, and
showed Pierre a globe. This globe was alive-a vibrating ball without fixed dimensions. Its whole surface consisted of drops closely pressed together, and all these drops
moved and changed places, sometimes several of them merging into one, sometimes one dividing into many. Each drop tried to spread out and occupy as much space
as possible, but others striving to do the same compressed it, sometimes destroyed it, and sometimes merged with it.

"That is life," said the old teacher.

"How simple and clear it is," thought Pierre. "How is it I did not know it before?"

"God is in the midst, and each drop tries to expand so as to reflect Him to the greatest extent. And it grows, merges, disappears from the surface, sinks to the depths,
and again emerges. There now, Karataev has spread out and disappeared. Do you understand, my child?" said the teacher.

"Do you understand, damn you?" shouted a voice, and Pierre woke up.

He lifted himself and sat up. A Frenchman who had just pushed a Russian soldier away was squatting by the fire, engaged in roasting a piece of meat stuck on a
ramrod. His sleeves were rolled up and his sinewy, hairy, red hands with their short fingers deftly turned the ramrod. His brown morose face with frowning brows was
clearly visible by the glow of the charcoal.

"It's all the same to him," he muttered, turning quickly to a soldier who stood behind him. "Brigand! Get away!"

And twisting the ramrod he looked gloomily at Pierre, who turned away and gazed into the darkness. A prisoner, the Russian soldier the Frenchman had pushed away,
was sitting near the fire patting something with his hand. Looking more closely Pierre recognized the blue-gray dog, sitting beside the soldier, wagging its tail.

"Ah, he's come?" said Pierre. "And Plat-" he began, but did not finish.

Suddenly and simultaneously a crowd of memories awoke in his fancy-of the look Platon had given him as he sat under the tree, of the shot heard from that spot, of the
dog's howl, of the guilty faces of the two Frenchmen as they ran past him, of the lowered and smoking gun, and of Karataev's absence at this halt-and he was on the
point of realizing that Karataev had been killed, but just at that instant, he knew not why, the recollection came to his mind of a summer evening he had spent with a
beautiful Polish lady on the veranda of his house in Kiev. And without linking up the events of the day or drawing a conclusion from them, Pierre closed his eyes, seeing
a vision of the country in summertime mingled with memories of bathing and of the liquid, vibrating globe, and he sank into water so that it closed over his head.

Before sunrise he was awakened by shouts and loud and rapid firing. French soldiers were running past him.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 571 / 632
"The Cossacks!" one of them shouted, and a moment later a crowd of Russians surrounded Pierre.
a vision of the country in summertime mingled with memories of bathing and of the liquid, vibrating globe, and he sank into water so that it closed over his head.

Before sunrise he was awakened by shouts and loud and rapid firing. French soldiers were running past him.

"The Cossacks!" one of them shouted, and a moment later a crowd of Russians surrounded Pierre.

For a long time he could not understand what was happening to him. All around he heard his comrades sobbing with joy.

"Brothers! Dear fellows! Darlings!" old soldiers exclaimed, weeping, as they embraced Cossacks and hussars.

The hussars and Cossacks crowded round the prisoners; one offered them clothes, another boots, and a third bread. Pierre sobbed as he sat among them and could
not utter a word. He hugged the first soldier who approached him, and kissed him, weeping.

Dolokhov stood at the gate of the ruined house, letting a crowd of disarmed Frenchmen pass by. The French, excited by all that had happened, were talking loudly
among themselves, but as they passed Dolokhov who gently switched his boots with his whip and watched them with cold glassy eyes that boded no good, they
became silent. On the opposite side stood Dolokhov's Cossack, counting the prisoners and marking off each hundred with a chalk line on the gate.

"How many?" Dolokhov asked the Cossack.

"The second hundred," replied the Cossack.

"Filez, filez!" Dolokhov kept saying, having adopted this expression from the French, and when his eyes met those of the prisoners they flashed with a cruel light.

Denisov, bareheaded and with a gloomy face, walked behind some Cossacks who were carrying the body of Petya Rostov to a hole that had been dug in the garden.

Chapter XVI

After the twenty-eighth of October when the frosts began, the flight of the French assumed a still more tragic character, with men freezing, or roasting themselves to
death at the campfires, while carriages with people dressed in furs continued to drive past, carrying away the property that had been stolen by the Emperor, kings, and
dukes; but the process of the flight and disintegration of the French army went on essentially as before.

From Moscow to Vyazma the French army of seventy-three thousand men not reckoning the Guards (who did nothing during the whole war but pillage) was reduced
to thirty-six thousand, though not more than five thousand had fallen in battle. From this beginning the succeeding terms of the progression could be determined
mathematically. The French army melted away and perished at the same rate from Moscow to Vyazma, from Vyazma to Smolensk, from Smolensk to the Berezina,
and from the Berezina to Vilna-independently of the greater or lesser intensity of the cold, the pursuit, the barring of the way, or any other particular conditions. Beyond
Vyazma the French army instead of moving in three columns huddled together into one mass, and so went on to the end. Berthier wrote to his Emperor (we know how
far commanding officers allow themselves to diverge from the truth in describing the condition of an army) and this is what he said:

I deem it my duty to report to Your Majesty the condition of the various corps I have had occasion to observe during different stages of the last two or three days'
march. They are almost disbanded. Scarcely a quarter of the soldiers remain with the standards of their regiments, the others go off by themselves in different directions
hoping to find food and escape discipline. In general they regard Smolensk as the place where they hope to recover. During the last few days many of the men have
been seen to throw away their cartridges and their arms. In such a state of affairs, whatever your ultimate plans may be, the interest of Your Majesty's service demands
that the army should be rallied at Smolensk and should first of all be freed from ineffectives, such as dismounted cavalry, unnecessary baggage, and artillery material that
is no longer in proportion to the present forces. The soldiers, who are worn out with hunger and fatigue, need these supplies as well as a few days' rest. Many have
died last days on the road or at the bivouacs. This state of things is continually becoming worse and makes one fear that unless a prompt remedy is applied the troops
will no longer be under control in case of an engagement.

November 9: twenty miles from Smolensk.

After staggering into Smolensk which seemed to them a promised land, the French, searching for food, killed one another, sacked their own stores, and when
everything had been plundered fled farther.

They all went without knowing whither or why they were going. Still less did that genius, Napoleon, know it, for no one issued any orders to him. But still he and those
about him retained their old habits: wrote commands, letters, reports, and orders of the day; called one another sire, mon cousin, prince d'Eckmuhl, roi de Naples, and
so on. But these orders and reports were only on paper, nothing in them was acted upon for they could not be carried out, and though they entitled one another
Majesties, Highnesses, or Cousins, they all felt that they were miserable wretches who had done much evil for which they had now to pay. And though they pretended
to be concerned about the army, each was thinking only of himself and of how to get away quickly and save himself.

Chapter XVII

The movements of the Russian and French armies during the campaign from Moscow back to the Niemen were like those in a game of Russian blindman's bluff, in
which two players are blindfolded and one of them occasionally rings a little bell to inform the catcher of his whereabouts. First he rings his bell fearlessly, but when he
gets into a tight place he runs away as quietly as he can, and often thinking to escape runs straight into his opponent's arms.

At first while they were still moving along the Kaluga road, Napoleon's armies made their presence known, but later when they reached the Smolensk road they ran
holding the clapper of their bell tight-and often thinking they were escaping ran right into the Russians.

Owing to the rapidity of the French flight and the Russian pursuit and the consequent exhaustion of the horses, the chief means of approximately ascertaining the
enemy's position-by cavalry scouting-was not available. Besides, as a result of the frequent and rapid change of position by each army, even what information was
obtained could not be delivered in time. If news was received one day that the enemy had been in a certain position the day before, by the third day when something
could have been done, that army was already two days' march farther on and in quite another position.

One army fled and the other pursued. Beyond Smolensk there were several different roads available for the French, and one would have thought that during their stay
of four days they might have learned where the enemy was, might have arranged some more advantageous plan and undertaken something new. But after a four days'
halt the mob, with no maneuvers or plans, again began running along the beaten track, neither to the right nor to the left but along the old-the worst-road, through
Krasnoe and Orsha.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 572 / 632
Expecting the enemy from behind and not in front, the French separated in their flight and spread out over a distance of twenty-four hours. In front of them all fled the
Emperor, then the kings, then the dukes. The Russian army, expecting Napoleon to take the road to the right beyond the Dnieper-which was the only reasonable thing
for him to do-themselves turned to the right and came out onto the highroad at Krasnoe. And here as in a game of blindman's buff the French ran into our vanguard.
One army fled and the other pursued. Beyond Smolensk there were several different roads available for the French, and one would have thought that during their stay
of four days they might have learned where the enemy was, might have arranged some more advantageous plan and undertaken something new. But after a four days'
halt the mob, with no maneuvers or plans, again began running along the beaten track, neither to the right nor to the left but along the old-the worst-road, through
Krasnoe and Orsha.

Expecting the enemy from behind and not in front, the French separated in their flight and spread out over a distance of twenty-four hours. In front of them all fled the
Emperor, then the kings, then the dukes. The Russian army, expecting Napoleon to take the road to the right beyond the Dnieper-which was the only reasonable thing
for him to do-themselves turned to the right and came out onto the highroad at Krasnoe. And here as in a game of blindman's buff the French ran into our vanguard.
Seeing their enemy unexpectedly the French fell into confusion and stopped short from the sudden fright, but then they resumed their flight, abandoning their comrades
who were farther behind. Then for three days separate portions of the French army-first Murat's (the vice-king's), then Davout's, and then Ney's-ran, as it were, the
gauntlet of the Russian army. They abandoned one another, abandoned all their heavy baggage, their artillery, and half their men, and fled, getting past the Russians by
night by making semicircles to the right.

Ney, who came last, had been busying himself blowing up the walls of Smolensk which were in nobody's way, because despite the unfortunate plight of the French or
because of it, they wished to punish the floor against which they had hurt themselves. Ney, who had had a corps of ten thousand men, reached Napoleon at Orsha with
only one thousand men left, having abandoned all the rest and all his cannon, and having crossed the Dnieper at night by stealth at a wooded spot.

From Orsha they fled farther along the road to Vilna, still playing at blindman's buff with the pursuing army. At the Berezina they again became disorganized, many were
drowned and many surrendered, but those who got across the river fled farther. Their supreme chief donned a fur coat and, having seated himself in a sleigh, galloped
on alone, abandoning his companions. The others who could do so drove away too, leaving those who could not to surrender or die.

Chapter XVIII

This campaign consisted in a flight of the French during which they did all they could to destroy themselves. From the time they turned onto the Kaluga road to the day
their leader fled from the army, none of the movements of the crowd had any sense. So one might have thought that regarding this period of the campaign the historians,
who attributed the actions of the mass to the will of one man, would have found it impossible to make the story of the retreat fit their theory. But no! Mountains of
books have been written by the historians about this campaign, and everywhere are described Napoleon's arrangements, the maneuvers, and his profound plans which
guided the army, as well as the military genius shown by his marshals.

The retreat from Malo-Yaroslavets when he had a free road into a well-supplied district and the parallel road was open to him along which Kutuzov afterwards
pursued him-this unnecessary retreat along a devastated road-is explained to us as being due to profound considerations. Similarly profound considerations are given
for his retreat from Smolensk to Orsha. Then his heroism at Krasnoe is described, where he is reported to have been prepared to accept battle and take personal
command, and to have walked about with a birch stick and said:

"J'ai assez fait l'empereur; il est temps de faire le general," but nevertheless immediately ran away again, abandoning to its fate the scattered fragments of the army he left
behind.

Then we are told of the greatness of soul of the marshals, especially of Ney-a greatness of soul consisting in this: that he made his way by night around through the
forest and across the Dnieper and escaped to Orsha, abandoning standards, artillery, and nine tenths of his men.

And lastly, the final departure of the great Emperor from his heroic army is presented to us by the historians as something great and characteristic of genius. Even that
final running away, described in ordinary language as the lowest depth of baseness which every child is taught to be ashamed of-even that act finds justification in the
historians' language.

When it is impossible to stretch the very elastic threads of historical ratiocination any farther, when actions are clearly contrary to all that humanity calls right or even
just, the historians produce a saving conception of "greatness." "Greatness," it seems, excludes the standards of right and wrong. For the "great" man nothing is wrong,
there is no atrocity for which a "great" man can be blamed.

"C'est grand!" say the historians, and there no longer exists either good or evil but only "grand" and "not grand." Grand is good, not grand is bad. Grand is the
characteristic, in their conception, of some special animals called "heroes." And Napoleon, escaping home in a warm fur coat and leaving to perish those who were not
merely his comrades but were (in his opinion) men he had brought there, feels que c'est grand,[2] and his soul is tranquil.

"Du sublime (he saw something sublime in himself) au ridicule il n'y a qu'un pas," said he. And the whole world for fifty years has been repeating: "Sublime! Grand!
Napoleon le Grand!" Du sublime au ridicule il n'y a qu'un pas.

And it occurs to no one that to admit a greatness not commensurable with the standard of right and wrong is merely to admit one's own nothingness and immeasurable
meanness.

For us with the standard of good and evil given us by Christ, no human actions are incommensurable. And there is no greatness where simplicity, goodness, and truth
are absent.

Chapter XIX

What Russian, reading the account of the last part of the campaign of 1812, has not experienced an uncomfortable feeling of regret, dissatisfaction, and perplexity?
Who has not asked himself how it is that the French were not all captured or destroyed when our three armies surrounded them in superior numbers, when the
disordered French, hungry and freezing, surrendered in crowds, and when (as the historians relate) the aim of the Russians was to stop the French, to cut them off, and
capture them all?

How was it that the Russian army, which when numerically weaker than the French had given battle at Borodino, did not achieve its purpose when it had surrounded
the French on three sides and when its aim was to capture them? Can the French be so enormously superior to us that when we had surrounded them with superior
forces we could not beat them? How could that happen?

History (or what is called by that name) replying to these questions says that this occurred because Kutuzov and Tormasov and Chichagov, and this man and that man,
did not execute such and such maneuvers...

But why did they not execute those maneuvers? And why if they were guilty of not carrying out a prearranged plan were they not tried and punished? But even if we
admitted that Kutuzov, Chichagov, and others were the cause of the Russian failures, it is still incomprehensible why, the position of the Russian army being what it was
atCopyright (c) 2005-2009,
   Krasnoe and               Infobase
                at the Berezina (in bothMedia
                                         cases Corp.
                                               we had superior forces), the French army with its marshals, kings, and Emperor was not captured, ifPage      573
                                                                                                                                                      that was   / 632
                                                                                                                                                               what the
Russians aimed at.
did not execute such and such maneuvers...

But why did they not execute those maneuvers? And why if they were guilty of not carrying out a prearranged plan were they not tried and punished? But even if we
admitted that Kutuzov, Chichagov, and others were the cause of the Russian failures, it is still incomprehensible why, the position of the Russian army being what it was
at Krasnoe and at the Berezina (in both cases we had superior forces), the French army with its marshals, kings, and Emperor was not captured, if that was what the
Russians aimed at.

The explanation of this strange fact given by Russian military historians (to the effect that Kutuzov hindered an attack) is unfounded, for we know that he could not
restrain the troops from attacking at Vyazma and Tarutino.

Why was the Russian army-which with inferior forces had withstood the enemy in full strength at Borodino-defeated at Krasnoe and the Berezina by the disorganized
crowds of the French when it was numerically superior?

If the aim of the Russians consisted in cutting off and capturing Napoleon and his marshals-and that aim was not merely frustrated but all attempts to attain it were most
shamefully baffled-then this last period of the campaign is quite rightly considered by the French to be a series of victories, and quite wrongly considered victorious by
Russian historians.

The Russian military historians in so far as they submit to claims of logic must admit that conclusion, and in spite of their lyrical rhapsodies about valor, devotion, and so
forth, must reluctantly admit that the French retreat from Moscow was a series of victories for Napoleon and defeats for Kutuzov.

But putting national vanity entirely aside one feels that such a conclusion involves a contradiction, since the series of French victories brought the French complete
destruction, while the series of Russian defeats led to the total destruction of their enemy and the liberation of their country.

The source of this contradiction lies in the fact that the historians studying the events from the letters of the sovereigns and the generals, from memoirs, reports, projects,
and so forth, have attributed to this last period of the war of 1812 an aim that never existed, namely that of cutting off and capturing Napoleon with his marshals and his
army.

There never was or could have been such an aim, for it would have been senseless and its attainment quite impossible.

It would have been senseless, first because Napoleon's disorganized army was flying from Russia with all possible speed, that is to say, was doing just what every
Russian desired. So what was the use of performing various operations on the French who were running away as fast as they possibly could?

Secondly, it would have been senseless to block the passage of men whose whole energy was directed to flight.

Thirdly, it would have been senseless to sacrifice one's own troops in order to destroy the French army, which without external interference was destroying itself at such
a rate that, though its path was not blocked, it could not carry across the frontier more than it actually did in December, namely a hundredth part of the original army.

Fourthly, it would have been senseless to wish to take captive the Emperor, kings, and dukes-whose capture would have been in the highest degree embarrassing for
the Russians, as the most adroit diplomatists of the time (Joseph de Maistre and others) recognized. Still more senseless would have been the wish to capture army
corps of the French, when our own army had melted away to half before reaching Krasnoe and a whole division would have been needed to convoy the corps of
prisoners, and when our men were not always getting full rations and the prisoners already taken were perishing of hunger.

All the profound plans about cutting off and capturing Napoleon and his army were like the plan of a market gardener who, when driving out of his garden a cow that
had trampled down the beds he had planted, should run to the gate and hit the cow on the head. The only thing to be said in excuse of that gardener would be that he
was very angry. But not even that could be said for those who drew up this project, for it was not they who had suffered from the trampled beds.

But besides the fact that cutting off Napoleon with his army would have been senseless, it was impossible.

It was impossible first because-as experience shows that a three-mile movement of columns on a battlefield never coincides with the plans-the probability of Chichagov,
Kutuzov, and Wittgenstein effecting a junction on time at an appointed place was so remote as to be tantamount to impossibility, as in fact thought Kutuzov, who when
he received the plan remarked that diversions planned over great distances do not yield the desired results.

Secondly it was impossible, because to paralyze the momentum with which Napoleon's army was retiring, incomparably greater forces than the Russians possessed
would have been required.

Thirdly it was impossible, because the military term "to cut off" has no meaning. One can cut off a slice of bread, but not an army. To cut off an army-to bar its road-is
quite impossible, for there is always plenty of room to avoid capture and there is the night when nothing can be seen, as the military scientists might convince themselves
by the example of Krasnoe and of the Berezina. It is only possible to capture prisoners if they agree to be captured, just as it is only possible to catch a swallow if it
settles on one's hand. Men can only be taken prisoners if they surrender according to the rules of strategy and tactics, as the Germans did. But the French troops quite
rightly did not consider that this suited them, since death by hunger and cold awaited them in flight or captivity alike.

Fourthly and chiefly it was impossible, because never since the world began has a war been fought under such conditions as those that obtained in 1812, and the
Russian army in its pursuit of the French strained its strength to the utmost and could not have done more without destroying itself.

During the movement of the Russian army from Tarutino to Krasnoe it lost fifty thousand sick or stragglers, that is a number equal to the population of a large provincial
town. Half the men fell out of the army without a battle.

And it is of this period of the campaign-when the army lacked boots and sheepskin coats, was short of provisions and without vodka, and was camping out at night for
months in the snow with fifteen degrees of frost, when there were only seven or eight hours of daylight and the rest was night in which the influence of discipline cannot
be maintained, when men were taken into that region of death where discipline fails, not for a few hours only as in a battle, but for months, where they were every
moment fighting death from hunger and cold, when half the army perished in a single month-it is of this period of the campaign that the historians tell us how
Miloradovich should have made a flank march to such and such a place, Tormasov to another place, and Chichagov should have crossed (more than knee-deep in
snow) to somewhere else, and how so-and-so "routed" and "cut off" the French and so on and so on.

The Russians, half of whom died, did all that could and should have been done to attain an end worthy of the nation, and they are not to blame because other Russians,
sitting in warm rooms, proposed that they should do what was impossible.

All that strange
Copyright        contradictionInfobase
             (c) 2005-2009,    now difficult
                                        Mediato understand
                                                Corp.      between the facts and the historical accounts only arises because the historians dealing with the matter
                                                                                                                                                      Page    574have
                                                                                                                                                                    / 632
written the history of the beautiful words and sentiments of various generals, and not the history of the events.

To them the words of Miloradovich seem very interesting, and so do their surmises and the rewards this or that general received; but the question of those fifty
The Russians, half of whom died, did all that could and should have been done to attain an end worthy of the nation, and they are not to blame because other Russians,
sitting in warm rooms, proposed that they should do what was impossible.

All that strange contradiction now difficult to understand between the facts and the historical accounts only arises because the historians dealing with the matter have
written the history of the beautiful words and sentiments of various generals, and not the history of the events.

To them the words of Miloradovich seem very interesting, and so do their surmises and the rewards this or that general received; but the question of those fifty
thousand men who were left in hospitals and in graves does not even interest them, for it does not come within the range of their investigation.

Yet one need only discard the study of the reports and general plans and consider the movement of those hundreds of thousands of men who took a direct part in the
events, and all the questions that seemed insoluble easily and simply receive an immediate and certain solution.

The aim of cutting off Napoleon and his army never existed except in the imaginations of a dozen people. It could not exist because it was senseless and unattainable.

The people had a single aim: to free their land from invasion. That aim was attained in the first place of itself, as the French ran away, and so it was only necessary not
to stop their flight. Secondly it was attained by the guerrilla warfare which was destroying the French, and thirdly by the fact that a large Russian army was following the
French, ready to use its strength in case their movement stopped.

The Russian army had to act like a whip to a running animal. And the experienced driver knew it was better to hold the whip raised as a menace than to strike the
running animal on the head.

Book Fifteen-1812-13
Chapter I

When seeing a dying animal a man feels a sense of horror: substance similar to his own is perishing before his eyes. But when it is a beloved and intimate human being
that is dying, besides this horror at the extinction of life there is a severance, a spiritual wound, which like a physical wound is sometimes fatal and sometimes heals, but
always aches and shrinks at any external irritating touch.

After Prince Andrew's death Natasha and Princess Mary alike felt this. Drooping in spirit and closing their eyes before the menacing cloud of death that overhung them,
they dared not look life in the face. They carefully guarded their open wounds from any rough and painful contact. Everything: a carriage passing rapidly in the street, a
summons to dinner, the maid's inquiry what dress to prepare, or worse still any word of insincere or feeble sympathy, seemed an insult, painfully irritated the wound,
interrupting that necessary quiet in which they both tried to listen to the stern and dreadful choir that still resounded in their imagination, and hindered their gazing into
those mysterious limitless vistas that for an instant had opened out before them.

Only when alone together were they free from such outrage and pain. They spoke little even to one another, and when they did it was of very unimportant matters.

Both avoided any allusion to the future. To admit the possibility of a future seemed to them to insult his memory. Still more carefully did they avoid anything relating to
him who was dead. It seemed to them that what they had lived through and experienced could not be expressed in words, and that any reference to the details of his
life infringed the majesty and sacredness of the mystery that had been accomplished before their eyes.

Continued abstention from speech, and constant avoidance of everything that might lead up to the subject-this halting on all sides at the boundary of what they might not
mention-brought before their minds with still greater purity and clearness what they were both feeling.

But pure and complete sorrow is as impossible as pure and complete joy. Princess Mary, in her position as absolute and independent arbiter of her own fate and
guardian and instructor of her nephew, was the first to be called back to life from that realm of sorrow in which she had dwelt for the first fortnight. She received letters
from her relations to which she had to reply; the room in which little Nicholas had been put was damp and he began to cough; Alpatych came to Yaroslavl with reports
on the state of their affairs and with advice and suggestions that they should return to Moscow to the house on the Vozdvizhenka Street, which had remained uninjured
and needed only slight repairs. Life did not stand still and it was necessary to live. Hard as it was for Princess Mary to emerge from the realm of secluded
contemplation in which she had lived till then, and sorry and almost ashamed as she felt to leave Natasha alone, yet the cares of life demanded her attention and she
involuntarily yielded to them. She went through the accounts with Alpatych, conferred with Dessalles about her nephew, and gave orders and made preparations for the
journey to Moscow.

Natasha remained alone and, from the time Princess Mary began making preparations for departure, held aloof from her too.

Princess Mary asked the countess to let Natasha go with her to Moscow, and both parents gladly accepted this offer, for they saw their daughter losing strength every
day and thought that a change of scene and the advice of Moscow doctors would be good for her.

"I am not going anywhere," Natasha replied when this was proposed to her. "Do please just leave me alone!" And she ran out of the room, with difficulty refraining from
tears of vexation and irritation rather than of sorrow.

After she felt herself deserted by Princes Mary and alone in her grief, Natasha spent most of the time in her room by herself, sitting huddled up feet and all in the corner
of the sofa, tearing and twisting something with her slender nervous fingers and gazing intently and fixedly at whatever her eyes chanced to fall on. This solitude
exhausted and tormented her but she was in absolute need of it. As soon as anyone entered she got up quickly, changed her position and expression, and picked up a
book or some sewing, evidently waiting impatiently for the intruder to go.

She felt all the time as if she might at any moment penetrate that on which-with a terrible questioning too great for her strength-her spiritual gaze was fixed.

One day toward the end of December Natasha, pale and thin, dressed in a black woolen gown, her plaited hair negligently twisted into a knot, was crouched feet and
all in the corner of her sofa, nervously crumpling and smoothing out the end of her sash while she looked at a corner of the door.

She was gazing in the direction in which he had gone-to the other side of life. And that other side of life, of which she had never before thought and which had formerly
seemed to her so far away and improbable, was now nearer and more akin and more comprehensible than this side of life, where everything was either emptiness and
desolation or suffering and indignity.

She was gazing where she knew him to be; but she could not imagine him otherwise than as he had been here. She now saw him again as he had been at Mytishchi, at
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                              Page 575 / 632
Troitsa, and at Yaroslavl.

She saw his face, heard his voice, repeated his words and her own, and sometimes devised other words they might have spoken.
desolation or suffering and indignity.

She was gazing where she knew him to be; but she could not imagine him otherwise than as he had been here. She now saw him again as he had been at Mytishchi, at
Troitsa, and at Yaroslavl.

She saw his face, heard his voice, repeated his words and her own, and sometimes devised other words they might have spoken.

There he is lying back in an armchair in his velvet cloak, leaning his head on his thin pale hand. His chest is dreadfully hollow and his shoulders raised. His lips are firmly
closed, his eyes glitter, and a wrinkle comes and goes on his pale forehead. One of his legs twitches just perceptibly, but rapidly. Natasha knows that he is struggling
with terrible pain. "What is that pain like? Why does he have that pain? What does he feel? How does it hurt him?" thought Natasha. He noticed her watching him,
raised his eyes, and began to speak seriously:

"One thing would be terrible," said he: "to bind oneself forever to a suffering man. It would be continual torture." And he looked searchingly at her. Natasha as usual
answered before she had time to think what she would say. She said: "This can't go on-it won't. You will get well-quite well."

She now saw him from the commencement of that scene and relived what she had then felt. She recalled his long sad and severe look at those words and understood
the meaning of the rebuke and despair in that protracted gaze.

"I agreed," Natasha now said to herself, "that it would be dreadful if he always continued to suffer. I said it then only because it would have been dreadful for him, but
he understood it differently. He thought it would be dreadful for me. He then still wished to live and feared death. And I said it so awkwardly and stupidly! I did not say
what I meant. I thought quite differently. Had I said what I thought, I should have said: even if he had to go on dying, to die continually before my eyes, I should have
been happy compared with what I am now. Now there is nothing... nobody. Did he know that? No, he did not and never will know it. And now it will never, never be
possible to put it right." And now he again seemed to be saying the same words to her, only in her imagination Natasha this time gave him a different answer. She
stopped him and said: "Terrible for you, but not for me! You know that for me there is nothing in life but you, and to suffer with you is the greatest happiness for me,"
and he took her hand and pressed it as he had pressed it that terrible evening four days before his death. And in her imagination she said other tender and loving words
which she might have said then but only spoke now: "I love thee!... thee! I love, love..." she said, convulsively pressing her hands and setting her teeth with a desperate
effort...

She was overcome by sweet sorrow and tears were already rising in her eyes; then she suddenly asked herself to whom she was saying this. Again everything was
shrouded in hard, dry perplexity, and again with a strained frown she peered toward the world where he was. And now, now it seemed to her she was penetrating the
mystery.... But at the instant when it seemed that the incomprehensible was revealing itself to her a loud rattle of the door handle struck painfully on her ears. Dunyasha,
her maid, entered the room quickly and abruptly with a frightened look on her face and showing no concern for her mistress.

"Come to your Papa at once, please!" said she with a strange, excited look. "A misfortune... about Peter Ilynich... a letter," she finished with a sob.

Chapter II

Besides a feeling of aloofness from everybody Natasha was feeling a special estrangement from the members of her own family. All of them-her father, mother, and
Sonya-were so near to her, so familiar, so commonplace, that all their words and feelings seemed an insult to the world in which she had been living of late, and she felt
not merely indifferent to them but regarded them with hostility. She heard Dunyasha's words about Peter Ilynich and a misfortune, but did not grasp them.

"What misfortune? What misfortune can happen to them? They just live their own old, quiet, and commonplace life," thought Natasha.

As she entered the ballroom her father was hurriedly coming out of her mother's room. His face was puckered up and wet with tears. He had evidently run out of that
room to give vent to the sobs that were choking him. When he saw Natasha he waved his arms despairingly and burst into convulsively painful sobs that distorted his
soft round face.

"Pe... Petya... Go, go, she... is calling..." and weeping like a child and quickly shuffling on his feeble legs to a chair, he almost fell into it, covering his face with his hands.

Suddenly an electric shock seemed to run through Natasha's whole being. Terrible anguish struck her heart, she felt a dreadful ache as if something was being torn
inside her and she were dying. But the pain was immediately followed by a feeling of release from the oppressive constraint that had prevented her taking part in life.
The sight of her father, the terribly wild cries of her mother that she heard through the door, made her immediately forget herself and her own grief.

She ran to her father, but he feebly waved his arm, pointing to her mother's door. Princess Mary, pale and with quivering chin, came out from that room and taking
Natasha by the arm said something to her. Natasha neither saw nor heard her. She went in with rapid steps, pausing at the door for an instant as if struggling with
herself, and then ran to her mother.

The countess was lying in an armchair in a strange and awkward position, stretching out and beating her head against the wall. Sonya and the maids were holding her
arms.

"Natasha! Natasha!..." cried the countess. "It's not true... it's not true... He's lying... Natasha!" she shrieked, pushing those around her away. "Go away, all of you; it's
not true! Killed!... ha, ha, ha!... It's not true!"

Natasha put one knee on the armchair, stooped over her mother, embraced her, and with unexpected strength raised her, turned her face toward herself, and clung to
her.

"Mummy!... darling!... I am here, my dearest Mummy," she kept on whispering, not pausing an instant.

She did not let go of her mother but struggled tenderly with her, demanded a pillow and hot water, and unfastened and tore open her mother's dress.

"My dearest darling... Mummy, my precious!..." she whispered incessantly, kissing her head, her hands, her face, and feeling her own irrepressible and streaming tears
tickling her nose and cheeks.

The countess pressed her daughter's hand, closed her eyes, and became quiet for a moment. Suddenly she sat up with unaccustomed swiftness, glanced vacantly
around her, and seeing Natasha began to press her daughter's head with all her strength. Then she turned toward her daughter's face which was wincing with pain and
gazed long at it.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                                Page 576 / 632
"Natasha, you love me?" she said in a soft trustful whisper. "Natasha, you would not deceive me? You'll tell me the whole truth?"

Natasha looked at her with eyes full of tears and in her look there was nothing but love and an entreaty for forgiveness.
The countess pressed her daughter's hand, closed her eyes, and became quiet for a moment. Suddenly she sat up with unaccustomed swiftness, glanced vacantly
around her, and seeing Natasha began to press her daughter's head with all her strength. Then she turned toward her daughter's face which was wincing with pain and
gazed long at it.

"Natasha, you love me?" she said in a soft trustful whisper. "Natasha, you would not deceive me? You'll tell me the whole truth?"

Natasha looked at her with eyes full of tears and in her look there was nothing but love and an entreaty for forgiveness.

"My darling Mummy!" she repeated, straining all the power of her love to find some way of taking on herself the excess of grief that crushed her mother.

And again in a futile struggle with reality her mother, refusing to believe that she could live when her beloved boy was killed in the bloom of life, escaped from reality
into a world of delirium.

Natasha did not remember how that day passed nor that night, nor the next day and night. She did not sleep and did not leave her mother. Her persevering and patient
love seemed completely to surround the countess every moment, not explaining or consoling, but recalling her to life.

During the third night the countess kept very quiet for a few minutes, and Natasha rested her head on the arm of her chair and closed her eyes, but opened them again
on hearing the bedstead creak. The countess was sitting up in bed and speaking softly.

"How glad I am you have come. You are tired. Won't you have some tea?" Natasha went up to her. "You have improved in looks and grown more manly," continued
the countess, taking her daughter's hand.

"Mamma! What are you saying..."

"Natasha, he is no more, no more!"

And embracing her daughter, the countess began to weep for the first time.

Chapter III

Princess Mary postponed her departure. Sonya and the count tried to replace Natasha but could not. They saw that she alone was able to restrain her mother from
unreasoning despair. For three weeks Natasha remained constantly at her mother's side, sleeping on a lounge chair in her room, making her eat and drink, and talking
to her incessantly because the mere sound of her tender, caressing tones soothed her mother.

The mother's wounded spirit could not could not heal. Petya's death had torn from her half her life. When the news of Petya's death had come she had been a fresh and
vigorous woman of fifty, but a month later she left her room a listless old woman taking no interest in life. But the same blow that almost killed the countess, this second
blow, restored Natasha to life.

A spiritual wound produced by a rending of the spiritual body is like a physical wound and, strange as it may seem, just as a deep wound may heal and its edges join,
physical and spiritual wounds alike can yet heal completely only as the result of a vital force from within.

Natasha's wound healed in that way. She thought her life was ended, but her love for her mother unexpectedly showed her that the essence of life-love-was still active
within her. Love awoke and so did life.

Prince Andrew's last days had bound Princess Mary and Natasha together; this new sorrow brought them still closer to one another. Princess Mary put off her
departure, and for three weeks looked after Natasha as if she had been a sick child. The last weeks passed in her mother's bedroom had strained Natasha's physical
strength.

One afternoon noticing Natasha shivering with fever, Princess Mary took her to her own room and made her lie down on the bed. Natasha lay down, but when
Princess Mary had drawn the blinds and was going away she called her back.

"I don't want to sleep, Mary, sit by me a little."

"You are tired-try to sleep."

"No, no. Why did you bring me away? She will be asking for me."

"She is much better. She spoke so well today," said Princess Mary.

Natasha lay on the bed and in the semidarkness of the room scanned Princess Mary's face.

"Is she like him?" thought Natasha. "Yes, like and yet not like. But she is quite original, strange, new, and unknown. And she loves me. What is in her heart? All that is
good. But how? What is her mind like? What does she think about me? Yes, she is splendid!"

"Mary," she said timidly, drawing Princess Mary's hand to herself, "Mary, you mustn't think me wicked. No? Mary darling, how I love you! Let us be quite, quite
friends."

And Natasha, embracing her, began kissing her face and hands, making Princess Mary feel shy but happy by this demonstration of her feelings.

From that day a tender and passionate friendship such as exists only between women was established between Princess Mary and Natasha. They were continually
kissing and saying tender things to one another and spent most of their time together. When one went out the other became restless and hastened to rejoin her.
Together they felt more in harmony with one another than either of them felt with herself when alone. A feeling stronger than friendship sprang up between them; an
exclusive feeling of life being possible only in each other's presence.

Sometimes they were silent for hours; sometimes after they were already in bed they would begin talking and go on till morning. They spoke most of what was long
past. Princess Mary spoke of her childhood, of her mother, her father, and her daydreams; and Natasha, who with a passive lack of understanding had formerly turned
 Copyright
away        (c) 2005-2009,
      from that               Infobase
                life of devotion,       Mediaand
                                  submission,  Corp.                                                                                                   Page
                                                   the poetry of Christian self-sacrifice, now feeling herself bound to Princess Mary by affection, learned     577her
                                                                                                                                                            to love / 632
                                                                                                                                                                       past
too and to understand a side of life previously incomprehensible to her. She did not think of applying submission and self-abnegation to her own life, for she was
accustomed to seek other joys, but she understood and loved in another those previously incomprehensible virtues. For Princess Mary, listening to Natasha's tales of
exclusive feeling of life being possible only in each other's presence.

Sometimes they were silent for hours; sometimes after they were already in bed they would begin talking and go on till morning. They spoke most of what was long
past. Princess Mary spoke of her childhood, of her mother, her father, and her daydreams; and Natasha, who with a passive lack of understanding had formerly turned
away from that life of devotion, submission, and the poetry of Christian self-sacrifice, now feeling herself bound to Princess Mary by affection, learned to love her past
too and to understand a side of life previously incomprehensible to her. She did not think of applying submission and self-abnegation to her own life, for she was
accustomed to seek other joys, but she understood and loved in another those previously incomprehensible virtues. For Princess Mary, listening to Natasha's tales of
childhood and early youth, there also opened out a new and hitherto uncomprehended side of life: belief in life and its enjoyment.

Just as before, they never mentioned him so as not to lower (as they thought) their exalted feelings by words; but this silence about him had the effect of making them
gradually begin to forget him without being conscious of it.

Natasha had grown thin and pale and physically so weak that they all talked about her health, and this pleased her. But sometimes she was suddenly overcome by fear
not only of death but of sickness, weakness, and loss of good looks, and involuntarily she examined her bare arm carefully, surprised at its thinness, and in the morning
noticed her drawn and, as it seemed to her, piteous face in her glass. It seemed to her that things must be so, and yet it was dreadfully sad.

One day she went quickly upstairs and found herself out of breath. Unconsciously she immediately invented a reason for going down, and then, testing her strength, ran
upstairs again, observing the result.

Another time when she called Dunyasha her voice trembled, so she called again-though she could hear Dunyasha coming-called her in the deep chest tones in which
she had been wont to sing, sing, and listened attentively to herself.

She did not know and would not have believed it, but beneath the layer of slime that covered her soul and seemed to her impenetrable, delicate young shoots of grass
were already sprouting, which taking root would so cover with their living verdure the grief that weighed her down that it would soon no longer be seen or noticed. The
wound had begun to heal from within.

At the end of January Princess Mary left for Moscow, and the count insisted on Natasha's going with her to consult the doctors.

Chapter IV

After the encounter at Vyazma, where Kutuzov had been unable to hold back his troops in their anxiety to overwhelm and cut off the enemy and so on, the farther
movement of the fleeing French, and of the Russians who pursued them, continued as far as Krasnoe without a battle. The flight was so rapid that the Russian army
pursuing the French could not keep up with them; cavalry and artillery horses broke down, and the information received of the movements of the French was never
reliable.

The men in the Russian army were so worn out by this continuous marching at the rate of twenty-seven miles a day that they could not go any faster.

To realize the degree of exhaustion of the Russian army it is only necessary to grasp clearly the meaning of the fact that, while not losing more than five thousand killed
and wounded after Tarutino and less than a hundred prisoners, the Russian army which left that place a hundred thousand strong reached Krasnoe with only fifty
thousand.

The rapidity of the Russian pursuit was just as destructive to our army as the flight of the French was to theirs. The only difference was that the Russian army moved
voluntarily, with no such threat of destruction as hung over the French, and that the sick Frenchmen were left behind in enemy hands while the sick Russians left behind
were among their own people. The chief cause of the wastage of Napoleon's army was the rapidity of its movement, and a convincing proof of this is the corresponding
decrease of the Russian army.

Kutuzov as far as was in his power, instead of trying to check the movement of the French as was desired in Petersburg and by the Russian army generals, directed his
whole activity here, as he had done at Tarutino and Vyazma, to hastening it on while easing the movement of our army.

But besides this, since the exhaustion and enormous diminution of the army caused by the rapidity of the advance had become evident, another reason for slackening
the pace and delaying presented itself to Kutuzov. The aim of the Russian army was to pursue the French. The road the French would take was unknown, and so the
closer our troops trod on their heels the greater distance they had to cover. Only by following at some distance could one cut across the zigzag path of the French. All
the artful maneuvers suggested by our generals meant fresh movements of the army and a lengthening of its marches, whereas the only reasonable aim was to shorten
those marches. To that end Kutuzov's activity was directed during the whole campaign from Moscow to Vilna-not casually or intermittently but so consistently that he
never once deviated from it.

Kutuzov felt and knew-not by reasoning or science but with the whole of his Russian being-what every Russian soldier felt: that the French were beaten, that the enemy
was flying and must be driven out; but at the same time he like the soldiers realized all the hardship of this march, the rapidity of which was unparalleled for such a time
of the year.

But to the generals, especially the foreign ones in the Russian army, who wished to distinguish themselves, to astonish somebody, and for some reason to capture a king
or a duke-it seemed that now-when any battle must be horrible and senseless-was the very time to fight and conquer somebody. Kutuzov merely shrugged his
shoulders when one after another they presented projects of maneuvers to be made with those soldiers-ill-shod, insufficiently clad, and half starved-who within a month
and without fighting a battle had dwindled to half their number, and who at the best if the flight continued would have to go a greater distance than they had already
traversed, before they reached the frontier.

This longing to distinguish themselves, to maneuver, to overthrow, and to cut off showed itself particularly whenever the Russians stumbled on the French army.

So it was at Krasnoe, where they expected to find one of the three French columns and stumbled instead on Napoleon himself with sixteen thousand men. Despite all
Kutuzov's efforts to avoid that ruinous encounter and to preserve his troops, the massacre of the broken mob of French soldiers by worn-out Russians continued at
Krasnoe for three days.

Toll wrote a disposition: "The first column will march to so and so," etc. And as usual nothing happened in accord with the disposition. Prince Eugene of Wurttemberg
fired from a hill over the French crowds that were running past, and demanded reinforcements which did not arrive. The French, avoiding the Russians, dispersed and
hid themselves in the forest by night, making their way round as best they could, and continued their flight.

Miloradovich, who said he did not want to know anything about the commissariat affairs of his detachment, and could never be found when he was wanted-that
 Copyright
chevalier   (c) peur
          sans  2005-2009,    InfobaseasMedia
                     et sans reproche           Corp.
                                         he styled himself-who was fond of parleys with the French, sent envoys demanding their surrender, wastedPage    578
                                                                                                                                                  time, and did/ not
                                                                                                                                                                 632 do
what he was ordered to do.
hid themselves in the forest by night, making their way round as best they could, and continued their flight.

Miloradovich, who said he did not want to know anything about the commissariat affairs of his detachment, and could never be found when he was wanted-that
chevalier sans peur et sans reproche as he styled himself-who was fond of parleys with the French, sent envoys demanding their surrender, wasted time, and did not do
what he was ordered to do.

"I give you that column, lads," he said, riding up to the troops and pointing out the French to the cavalry.

And the cavalry, with spurs and sabers urging on horses that could scarcely move, trotted with much effort to the column presented to them-that is to say, to a crowd
of Frenchmen stark with cold, frost-bitten, and starving-and the column that had been presented to them threw down its arms and surrendered as it had long been
anxious to do.

At Krasnoe they took twenty-six thousand prisoners, several hundred cannon, and a stick called a "marshal's staff," and disputed as to who had distinguished himself
and were pleased with their achievement-though they much regretted not having taken Napoleon, or at least a marshal or a hero of some sort, and reproached one
another and especially Kutuzov for having failed to do so.

These men, carried away by their passions, were but blind tools of the most melancholy law of necessity, but considered themselves heroes and imagined that they
were accomplishing a most noble and honorable deed. They blamed Kutuzov and said that from the very beginning of the campaign he had prevented their vanquishing
Napoleon, that he thought nothing but satisfying his passions and would not advance from the Linen Factories because he was comfortable there, that at Krasnoe he
checked the advance because on learning that Napoleon was there he had quite lost his head, and that it was probable that he had an understanding with Napoleon and
had been bribed by him, and so on, and so on.

Not only did his contempories, carried away by their passions, talk in this way, but posterity and history have acclaimed Napoleon as grand, while Kutuzov is
described by foreigners as a crafty, dissolute, weak old courtier, and by Russians as something indefinite-a sort of puppet useful only because he had a Russian name.

Chapter V

In 1812 and 1813 Kutuzov was openly accused of blundering. The Emperor was dissatisfied with him. And in a history recently written by order of the Highest
Authorities it is said that Kutuzov was a cunning court liar, frightened of the name of Napoleon, and that by his blunders at Krasnoe and the Berezina he deprived the
Russian army of the glory of complete victory over the French.

Such is the fate not of great men (grands hommes) whom the Russian mind does not acknowledge, but of those rare and always solitary individuals who, discerning the
will of Providence, submit their personal will to it. The hatred and contempt of the crowd punish such men for discerning the higher laws.

For Russian historians, strange and terrible to say, Napoleon-that most insignificant tool of history who never anywhere, even in exile, showed human dignity-Napoleon
is the object of adulation and enthusiasm; he is grand. But Kutuzov-the man who from the beginning to the end of his activity in 1812, never once swerving by word or
deed from Borodino to Vilna, presented an example exceptional in history of self-sacrifice and a present conciousness of the future importance of what was happening-
Kutuzov seems to them something indefinite and pitiful, and when speaking of him and of the year 1812 they always seem a little ashamed.

And yet it is difficult to imagine an historical character whose activity was so unswervingly directed to a single aim; and it would be difficult to imagine any aim more
worthy or more consonant with the will of the whole people. Still more difficult would it be to find an instance in history of the aim of an historical personage being so
completely accomplished as that to which all Kutuzov's efforts were directed in 1812.

Kutuzov never talked of "forty centuries looking down from the Pyramids," of the sacrifices he offered for the fatherland, or of what he intended to accomplish or had
accomplished; in general he said nothing about himself, adopted no prose, always appeared to be the simplest and most ordinary of men, and said the simplest and
most ordinary things. He wrote letters to his daughters and to Madame de Stael, read novels, liked the society of pretty women, jested with generals, officers, and
soldiers, and never contradicted those who tried to prove anything to him. When Count Rostopchin at the Yauza bridge galloped up to Kutuzov with personal
reproaches for having caused the destruction of Moscow, and said: "How was it you promised not to abandon Moscow without a battle?" Kutuzov replied: "And I
shall not abandon Moscow without a battle," though Moscow was then already abandoned. When Arakcheev, coming to him from the Emperor, said that Ermolov
ought to be appointed chief of the artillery, Kutuzov replied: "Yes, I was just saying so myself," though a moment before he had said quite the contrary. What did it
matter to him-who then alone amid a senseless crowd understood the whole tremendous significance of what was happening-what did it matter to him whether
Rostopchin attributed the calamities of Moscow to him or to himself? Still less could it matter to him who was appointed chief of the artillery.

Not merely in these cases but continually did that old man-who by experience of life had reached the conviction that thoughts and the words serving as their expression
are not what move people-use quite meaningless words that happened to enter his head.

But that man, so heedless of his words, did not once during the whole time of his activity utter one word inconsistent with the single aim toward which he moved
throughout the whole war. Obviously in spite of himself, in very diverse circumstances, he repeatedly expressed his real thoughts with the bitter conviction that he would
not be understood. Beginning with the battle of Borodino, from which time his disagreement with those about him began, he alone said that the battle of Borodino was a
victory, and repeated this both verbally and in his dispatches and reports up to the time of his death. He alone said that the loss of Moscow is not the loss of Russia. In
reply to Lauriston's proposal of peace, he said: There can be no peace, for such is the people's will. He alone during the retreat of the French said that all our
maneuvers are useless, everything is being accomplished of itself better than we could desire; that the enemy must be offered "a golden bridge"; that neither the
Tarutino, the Vyazma, nor the Krasnoe battles were necessary; that we must keep some force to reach the frontier with, and that he would not sacrifice a single Russian
for ten Frenchmen.

And this courtier, as he is described to us, who lies to Arakcheev to please the Emperor, he alone-incurring thereby the Emperor's displeasure-said in Vilna that to
carry the war beyond the frontier is useless and harmful.

Nor do words alone prove that only he understood the meaning of the events. His actions-without the smallest deviation-were all directed to one and the same
threefold end: (1) to brace all his strength for conflict with the French, (2) to defeat them, and (3) to drive them out of Russia, minimizing as far as possible the sufferings
of our people and of our army.

This procrastinator Kutuzov, whose motto was "Patience and Time," this enemy of decisive action, gave battle at Borodino, investing the preparations for it with
unparalleled solemnity. This Kutuzov who before the battle of Austerlitz began said that it would be lost, he alone, in contradiction to everyone else, declared till his
death that Borodino was a victory, despite the assurance of generals that the battle was lost and despite the fact that for an army to have to retire after winning a battle
was unprecedented. He alone during the whole retreat insisted that battles, which were useless then, should not be fought, and that a new war should not be begun nor
the frontiers(c)
 Copyright    of 2005-2009,
                 Russia crossed.
                             Infobase Media Corp.                                                                                                        Page 579 / 632
It is easy now to understand the significance of these events-if only we abstain from attributing to the activity of the mass aims that existed only in the heads of a dozen
individuals-for the events and results now lie before us.
unparalleled solemnity. This Kutuzov who before the battle of Austerlitz began said that it would be lost, he alone, in contradiction to everyone else, declared till his
death that Borodino was a victory, despite the assurance of generals that the battle was lost and despite the fact that for an army to have to retire after winning a battle
was unprecedented. He alone during the whole retreat insisted that battles, which were useless then, should not be fought, and that a new war should not be begun nor
the frontiers of Russia crossed.

It is easy now to understand the significance of these events-if only we abstain from attributing to the activity of the mass aims that existed only in the heads of a dozen
individuals-for the events and results now lie before us.

But how did that old man, alone, in opposition to the general opinion, so truly discern the importance of the people's view of the events that in all his activity he was
never once untrue to it?

The source of that extraordinary power of penetrating the meaning of the events then occuring lay in the national feeling which he possessed in full purity and strength.

Only the recognition of the fact that he possessed this feeling caused the people in so strange a manner, contrary to the Tsar's wish, to select him-an old man in
disfavor-to be their representative in the national war. And only that feeling placed him on that highest human pedestal from which he, the commander in chief, devoted
all his powers not to slaying and destroying men but to saving and showing pity on them.

That simple, modest, and therefore truly great, figure could not be cast in the false mold of a European hero-the supposed ruler of men-that history has invented.

To a lackey no man can be great, for a lackey has his own conception of greatness.

Chapter VI

The fifth of November was the first day of what is called the battle of Krasnoe. Toward evening-after much disputing and many mistakes made by generals who did not
go to their proper places, and after adjutants had been sent about with counterorders-when it had become plain that the enemy was everywhere in flight and that there
could and would be no battle, Kutuzov left Krasnoe and went to Dobroe whither his headquarters had that day been transferred.

The day was clear and frosty. Kutuzov rode to Dobroe on his plump little white horse, followed by an enormous suite of discontented generals who whispered among
themselves behind his back. All along the road groups of French prisoners captured that day (there were seven thousand of them) were crowding to warm themselves
at campfires. Near Dobroe an immense crowd of tattered prisoners, buzzing with talk and wrapped and bandaged in anything they had been able to get hold of, were
standing in the road beside a long row of unharnessed French guns. At the approach of the commander in chief the buzz of talk ceased and all eyes were fixed on
Kutuzov who, wearing a white cap with a red band and a padded overcoat that bulged on his round shoulders, moved slowly along the road on his white horse. One of
the generals was reporting to him where the guns and prisoners had been captured.

Kutuzov seemed preoccupied and did not listen to what the general was saying. He screwed up his eyes with a dissatisfied look as he gazed attentively and fixedly at
these prisoners, who presented a specially wretched appearance. Most of them were disfigured by frost-bitten noses and cheeks, and nearly all had red, swollen and
festering eyes.

One group of the French stood close to the road, and two of them, one of whom had his face covered with sores, were tearing a piece of raw flesh with their hands.
There was something horrible and bestial in the fleeting glance they threw at the riders and in the malevolent expression with which, after a glance at Kutuzov, the
soldier with the sores immediately turned away and went on with what he was doing.

Kutuzov looked long and intently at these two soldiers. He puckered his face, screwed up his eyes, and pensively swayed his head. At another spot he noticed a
Russian soldier laughingly patting a Frenchman on the shoulder, saying something to him in a friendly manner, and Kutuzov with the same expression on his face again
swayed his head.

"What were you saying?" he asked the general, who continuing his report directed the commander in chief's attention to some standards captured from the French and
standing in front of the Preobrazhensk regiment.

"Ah, the standards!" said Kutuzov, evidently detaching himself with difficulty from the thoughts that preoccupied him.

He looked about him absently. Thousands of eyes were looking at him from all sides awaiting a word from him.

He stopped in front of the Preobrazhensk regiment, sighed deeply, and closed his eyes. One of his suite beckoned to the soldiers carrying the standards to advance and
surround the commander in chief with them. Kutuzov was silent for a few seconds and then, submitting with evident reluctance to the duty imposed by his position,
raised his head and began to speak. A throng of officers surrounded him. He looked attentively around at the circle of officers, recognizing several of them.

"I thank you all!" he said, addressing the soldiers and then again the officers. In the stillness around him his slowly uttered words were distinctly heard. "I thank you all
for your hard and faithful service. The victory is complete and Russia will not forget you! Honor to you forever."

He paused and looked around.

"Lower its head, lower it!" he said to a soldier who had accidentally lowered the French eagle he was holding before the Preobrazhensk standards. "Lower, lower,
that's it. Hurrah lads!" he added, addressing the men with a rapid movement of his chin.

"Hur-r-rah!" roared thousands of voices.

While the soldiers were shouting Kutuzov leaned forward in his saddle and bowed his head, and his eye lit up with a mild and apparently ironic gleam.

"You see, brothers..." said he when the shouts had ceased... and all at once his voice and the expression of his face changed. It was no longer the commander in chief
speaking but an ordinary old man who wanted to tell his comrades something very important.

There was a stir among the throng of officers and in the ranks of the soldiers, who moved that they might hear better what he was going to say.

"You see, brothers, I know it's hard for you, but it can't be helped! Bear up; it won't be for long now! We'll see our visitors off and then we'll rest. The Tsar won't
forget your service. It is hard for you, but still you are at home while they-you see what they have come to," said he, pointing to the prisoners. "Worse off than our
poorest beggars. While they were strong we didn't spare ourselves, but now we may even pity them. They are human beings too. Isn't it so, lads?"
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 580 / 632
He looked around, and in the direct, respectful, wondering gaze fixed upon him he read sympathy with what he had said. His face grew brighter and brighter with an
old man's mild smile, which drew the corners of his lips and eyes into a cluster of wrinkles. He ceased speaking and bowed his head as if in perplexity.
"You see, brothers, I know it's hard for you, but it can't be helped! Bear up; it won't be for long now! We'll see our visitors off and then we'll rest. The Tsar won't
forget your service. It is hard for you, but still you are at home while they-you see what they have come to," said he, pointing to the prisoners. "Worse off than our
poorest beggars. While they were strong we didn't spare ourselves, but now we may even pity them. They are human beings too. Isn't it so, lads?"

He looked around, and in the direct, respectful, wondering gaze fixed upon him he read sympathy with what he had said. His face grew brighter and brighter with an
old man's mild smile, which drew the corners of his lips and eyes into a cluster of wrinkles. He ceased speaking and bowed his head as if in perplexity.

"But after all who asked them here? Serves them right, the bloody bastards!" he cried, suddenly lifting his head.

And flourishing his whip he rode off at a gallop for the first time during the whole campaign, and left the broken ranks of the soldiers laughing joyfully and shouting
"Hurrah!"

Kutuzov's words were hardly understood by the troops. No one could have repeated the field marshal's address, begun solemnly and then changing into an old man's
simplehearted talk; but the hearty sincerity of that speech, the feeling of majestic triumph combined with pity for the foe and consciousness of the justice of our cause,
exactly expressed by that old man's good-natured expletives, was not merely understood but lay in the soul of every soldier and found expression in their joyous and
long-sustained shouts. Afterwards when one of the generals addressed Kutuzov asking whether he wished his caleche to be sent for, Kutuzov in answering
unexpectedly gave a sob, being evidently greatly moved.

Chapter VII

When the troops reached their night's halting place on the eighth of November, the last day of the Krasnoe battles, it was already growing dusk. All day it had been
calm and frosty with occasional lightly falling snow and toward evening it began to clear. Through the falling snow a purple-black and starry sky showed itself and the
frost grew keener.

An infantry regiment which had left Tarutino three thousand strong but now numbered only nine hundred was one of the first to arrive that night at its halting place-a
village on the highroad. The quartermasters who met the regiment announced that all the huts were full of sick and dead Frenchmen, cavalrymen, and members of the
staff. There was only one hut available for the regimental commander.

The commander rode up to his hut. The regiment passed through the village and stacked its arms in front of the last huts.

Like some huge many-limbed animal, the regiment began to prepare its lair and its food. One part of it dispersed and waded knee-deep through the snow into a birch
forest to the right of the village, and immediately the sound of axes and swords, the crashing of branches, and merry voices could be heard from there. Another section
amid the regimental wagons and horses which were standing in a group was busy getting out caldrons and rye biscuit, and feeding the horses. A third section scattered
through the village arranging quarters for the staff officers, carrying out the French corpses that were in the huts, and dragging away boards, dry wood, and thatch from
the roofs, for the campfires, or wattle fences to serve for shelter.

Some fifteen men with merry shouts were shaking down the high wattle wall of a shed, the roof of which had already been removed.

"Now then, all together-shove!" cried the voices, and the huge surface of the wall, sprinkled with snow and creaking with frost, was seen swaying in the gloom of the
night. The lower stakes cracked more and more and at last the wall fell, and with it the men who had been pushing it. Loud, coarse laughter and joyous shouts ensued.

"Now then, catch hold in twos! Hand up the lever! That's it... Where are you shoving to?"

"Now, all together! But wait a moment, boys... With a song!"

All stood silent, and a soft, pleasant velvety voice began to sing. At the end of the third verse as the last note died away, twenty voices roared out at once: "Oo-oo-oo-
oo! That's it. All together! Heave away, boys!..." but despite their united efforts the wattle hardly moved, and in the silence that followed the heavy breathing of the men
was audible.

"Here, you of the Sixth Company! Devils that you are! Lend a hand... will you? You may want us one of these days."

Some twenty men of the Sixth Company who were on their way into the village joined the haulers, and the wattle wall, which was about thirty-five feet long an seven
feet high, moved forward along the village street, swaying, pressing upon and cutting the shoulders of the gasping men.

"Get along... Falling? What are you stopping for? There now..."

Merry senseless words of abuse flowed freely.

"What are you up to?" suddenly came the authoritative voice of a sergeant major who came upon the men who were hauling their burden. "There are gentry here; the
general himself is in that hut, and you foul-mouthed devils, you brutes, I'll give it to you!" shouted he, hitting the first man who came in his way a swinging blow on the
back. "Can't you make less noise?"

The men became silent. The soldier who had been struck groaned and wiped his face, which had been scratched till it bled by his falling against the wattle.

"There, how that devil hits out! He's made my face all bloody," said he in a frightened whisper when the sergeant major had passed on.

"Don't you like it?" said a laughing voice, and moderating their tones the men moved forward.

When they were out of the village they began talking again as loud as before, interlarding their talk with the same aimless expletives.

In the hut which the men had passed, the chief officers had gathered and were in animated talk over their tea about the events of the day and the maneuvers suggested
for tomorrow. It was proposed to make a flank march to the left, cut off the Vice-King (Murat) and capture him.

By the time the soldiers had dragged the wattle fence to its place the campfires were blazing on all sides ready for cooking, the wood crackled, the snow was melting,
and black shadows of soldiers flitted to and fro all over the occupied space where the snow had been trodden down.

 Copyright
Axes         (c) 2005-2009,
      and choppers           Infobase
                     were plied         Media
                                all around.   Corp. was done without any orders being given. Stores of wood were brought for the night, shelters
                                            Everything                                                                                        Page     581 /up
                                                                                                                                                 were rigged 632
                                                                                                                                                               for
the officers, caldrons were being boiled, and muskets and accouterments put in order.
By the time the soldiers had dragged the wattle fence to its place the campfires were blazing on all sides ready for cooking, the wood crackled, the snow was melting,
and black shadows of soldiers flitted to and fro all over the occupied space where the snow had been trodden down.

Axes and choppers were plied all around. Everything was done without any orders being given. Stores of wood were brought for the night, shelters were rigged up for
the officers, caldrons were being boiled, and muskets and accouterments put in order.

The wattle wall the men had brought was set up in a semicircle by the Eighth Company as a shelter from the north, propped up by musket rests, and a campfire was
built before it. They beat the tattoo, called the roll, had supper, and settled down round the fires for the night-some repairing their footgear, some smoking pipes, and
some stripping themselves naked to steam the lice out of their shirts.

Chapter VIII

One would have thought that under the almost incredibly wretched conditions the Russian soldiers were in at that time-lacking warm boots and sheepskin coats, without
a roof over their heads, in the snow with eighteen degrees of frost, and without even full rations (the commissariat did not always keep up with the troops)-they would
have presented a very sad and depressing spectacle.

On the contrary, the army had never under the best material conditions presented a more cheerful and animated aspect. This was because all who began to grow
depressed or who lost strength were sifted out of the army day by day. All the physically or morally weak had long since been left behind and only the flower of the
army-physically and mentally-remained.

More men collected behind the wattle fence of the Eighth Company than anywhere else. Two sergeants major were sitting with them and their campfire blazed brighter
than others. For leave to sit by their wattle they demanded contributions of fuel.

"Eh, Makeev! What has become of you, you son of a bitch? Are you lost or have the wolves eaten you? Fetch some more wood!" shouted a red-haired and red-faced
man, screwing up his eyes and blinking because of the smoke but not moving back from the fire. "And you, Jackdaw, go and fetch some wood!" said he to another
soldier.

This red-haired man was neither a sergeant nor a corporal, but being robust he ordered about those weaker than himself. The soldier they called "Jackdaw," a thin little
fellow with a sharp nose, rose obediently and was about to go but at that instant there came into the light of the fire the slender, handsome figure of a young soldier
carrying a load of wood.

"Bring it here-that's fine!"

They split up the wood, pressed it down on the fire, blew at it with their mouths, and fanned it with the skirts of their greatcoats, making the flames hiss and crackle.
The men drew nearer and lit their pipes. The handsome young soldier who had brought the wood, setting his arms akimbo, began stamping his cold feet rapidly and
deftly on the spot where he stood.

"Mother! The dew is cold but clear.... It's well that I'm a musketeer..." he sang, pretending to hiccough after each syllable.

"Look out, your soles will fly off!" shouted the red-haired man, noticing that the sole of the dancer's boot was hanging loose. "What a fellow you are for dancing!"

The dancer stopped, pulled off the loose piece of leather, and threw it on the fire.

"Right enough, friend," said he, and, having sat down, took out of his knapsack a scrap of blue French cloth, and wrapped it round his foot. "It's the steam that spoils
them," he added, stretching out his feet toward the fire.

"They'll soon be issuing us new ones. They say that when we've finished hammering them, we're to receive double kits!"

"And that son of a bitch Petrov has lagged behind after all, it seems," said one sergeant major.

"I've had an eye on him this long while," said the other.

"Well, he's a poor sort of soldier..."

"But in the Third Company they say nine men were missing yesterday."

"Yes, it's all very well, but when a man's feet are frozen how can he walk?"

"Eh? Don't talk nonsense!" said a sergeant major.

"Do you want to be doing the same?" said an old soldier, turning reproachfully to the man who had spoken of frozen feet.

"Well, you know," said the sharp-nosed man they called Jackdaw in a squeaky and unsteady voice, raising himself at the other side of the fire, "a plump man gets thin,
but for a thin one it's death. Take me, now! I've got no strength left," he added, with sudden resolution turning to the sergeant major. "Tell them to send me to hospital;
I'm aching all over; anyway I shan't be able to keep up."

"That'll do, that'll do!" replied the sergeant major quietly.

The soldier said no more and the talk went on.

"What a lot of those Frenchies were taken today, and the fact is that not one of them had what you might call real boots on," said a soldier, starting a new theme. "They
were no more than make-believes."

"The Cossacks have taken their boots. They were clearing the hut for the colonel and carried them out. It was pitiful to see them, boys," put in the dancer. "As they
turned them over one seemed still alive and, would you believe it, he jabbered something in their lingo."

 Copyright
"But they're(c) 2005-2009,
             a clean          Infobase
                     folk, lads," the firstMedia Corp.
                                            man went on; "he was white-as white as birchbark-and some of them are such fine fellows, you might thinkPage   582
                                                                                                                                                     they were   / 632
                                                                                                                                                               nobles."

"Well, what do you think? They make soldiers of all classes there."
"The Cossacks have taken their boots. They were clearing the hut for the colonel and carried them out. It was pitiful to see them, boys," put in the dancer. "As they
turned them over one seemed still alive and, would you believe it, he jabbered something in their lingo."

"But they're a clean folk, lads," the first man went on; "he was white-as white as birchbark-and some of them are such fine fellows, you might think they were nobles."

"Well, what do you think? They make soldiers of all classes there."

"But they don't understand our talk at all," said the dancer with a puzzled smile. "I asked him whose subject he was, and he jabbered in his own way. A queer lot!"

"But it's strange, friends," continued the man who had wondered at their whiteness, "the peasants at Mozhaysk were saying that when they began burying the dead-
where the battle was you know-well, those dead had been lying there for nearly a month, and says the peasant, 'they lie as white as paper, clean, and not as much smell
as a puff of powder smoke.'"

"Was it from the cold?" asked someone.

"You're a clever fellow! From the cold indeed! Why, it was hot. If it had been from the cold, ours would not have rotted either. 'But,' he says, 'go up to ours and they
are all rotten and maggoty. So,' he says, 'we tie our faces up with kerchiefs and turn our heads away as we drag them off: we can hardly do it. But theirs,' he says, 'are
white as paper and not so much smell as a whiff of gunpowder.'"

All were silent.

"It must be from their food," said the sergeant major. "They used to gobble the same food as the gentry."

No one contradicted him.

"That peasant near Mozhaysk where the battle was said the men were all called up from ten villages around and they carted for twenty days and still didn't finish carting
the dead away. And as for the wolves, he says..."

"That was a real battle," said an old soldier. "It's the only one worth remembering; but since that... it's only been tormenting folk."

"And do you know, Daddy, the day before yesterday we ran at them and, my word, they didn't let us get near before they just threw down their muskets and went on
their knees. 'Pardon!' they say. That's only one case. They say Platov took 'Poleon himself twice. But he didn't know the right charm. He catches him and catches him-
no good! He turns into a bird in his hands and flies away. And there's no way of killing him either."

"You're a first-class liar, Kiselev, when I come to look at you!"

"Liar, indeed! It's the real truth."

"If he fell into my hands, when I'd caught him I'd bury him in the ground with an aspen stake to fix him down. What a lot of men he's ruined!"

"Well, anyhow we're going to end it. He won't come here again," remarked the old soldier, yawning.

The conversation flagged, and the soldiers began settling down to sleep.

"Look at the stars. It's wonderful how they shine! You would think the women had spread out their linen," said one of the men, gazing with admiration at the Milky
Way.

"That's a sign of a good harvest next year."

"We shall want some more wood."

"You warm your back and your belly gets frozen. That's queer."

"O Lord!"

"What are you pushing for? Is the fire only for you? Look how he's sprawling!"

In the silence that ensued, the snoring of those who had fallen asleep could be heard. Others turned over and warmed themselves, now and again exchanging a few
words. From a campfire a hundred paces off came a sound of general, merry laughter.

"Hark at them roaring there in the Fifth Company!" said one of the soldiers, and what a lot of them there are!"

One of the men got up and went over to the Fifth Company.

"They're having such fun," said he, coming back. "Two Frenchies have turned up. One's quite frozen and the other's an awful swaggerer. He's singing songs...."

"Oh, I'll go across and have a look...."

And several of the men went over to the Fifth Company.

Chapter IX

The fifth company was bivouacking at the very edge of the forest. A huge campfire was blazing brightly in the midst of the snow, lighting up the branches of trees heavy
with hoarfrost.

About midnight they heard the sound of steps in the snow of the forest, and the crackling of dry branches.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 583 / 632
"A bear, lads," said one of the men.
with hoarfrost.

About midnight they heard the sound of steps in the snow of the forest, and the crackling of dry branches.

"A bear, lads," said one of the men.

They all raised their heads to listen, and out of the forest into the bright firelight stepped two strangely clad human figures clinging to one another.

These were two Frenchmen who had been hiding in the forest. They came up to the fire, hoarsely uttering something in a language our soldiers did not understand. One
was taller than the other; he wore an officer's hat and seemed quite exhausted. On approaching the fire he had been going to sit down, but fell. The other, a short sturdy
soldier with a shawl tied round his head, was stronger. He raised his companion and said something, pointing to his mouth. The soldiers surrounded the Frenchmen,
spread a greatcoat on the ground for the sick man, and brought some buckwheat porridge and vodka for both of them.

The exhausted French officer was Ramballe and the man with his head wrapped in the shawl was Morel, his orderly.

When Morel had drunk some vodka and finished his bowl of porridge he suddenly became unnaturally merry and chattered incessantly to the soldiers, who could not
understand him. Ramballe refused food and resting his head on his elbow lay silent beside the campfire, looking at the Russian soldiers with red and vacant eyes.
Occasionally he emitted a long-drawn groan and then again became silent. Morel, pointing to his shoulders, tried to impress on the soldiers the fact that Ramballe was
an officer and ought to be warmed. A Russian officer who had come up to the fire sent to ask his colonel whether he would not take a French officer into his hut to
warm him, and when the messenger returned and said that the colonel wished the officer to be brought to him, Ramballe was told to go. He rose and tried to walk, but
staggered and would have fallen had not a soldier standing by held him up.

"You won't do it again, eh?" said one of the soldiers, winking and turning mockingly to Ramballe.

"Oh, you fool! Why talk rubbish, lout that you are-a real peasant!" came rebukes from all sides addressed to the jesting soldier.

They surrounded Ramballe, lifted him on the crossed arms of two soldiers, and carried him to the hut. Ramballe put his arms around their necks while they carried him
and began wailing plaintively:

"Oh, you fine fellows, my kind, kind friends! These are men! Oh, my brave, kind friends," and he leaned his head against the shoulder of one of the men like a child.

Meanwhile Morel was sitting in the best place by the fire, surrounded by the soldiers.

Morel, a short sturdy Frenchman with inflamed and streaming eyes, was wearing a woman's cloak and had a shawl tied woman fashion round his head over his cap. He
was evidently tipsy, and was singing a French song in a hoarse broken voice, with an arm thrown round the nearest soldier. The soldiers simply held their sides as they
watched him.

"Now then, now then, teach us how it goes! I'll soon pick it up. How is it?" said the man-a singer and a wag-whom Morel was embracing.

"Vive Henri Quatre! Vive ce roi valiant!" sang Morel, winking. "Ce diable a quatre..."

"Vivarika! Vif-seruvaru! Sedyablyaka!" repeated the soldier, flourishing his arm and really catching the tune.

"Bravo! Ha, ha, ha!" rose their rough, joyous laughter from all sides.

Morel, wrinkling up his face, laughed too.

"Well, go on, go on!"

"Qui eut le triple talent,

De boire, de battre,

Et d'etre un vert galant."

"It goes smoothly, too. Well, now, Zaletaev!"

"Ke..." Zaletaev, brought out with effort: "ke-e-e-e," he drawled, laboriously pursing his lips, "le-trip-ta-la-de-bu-de-ba, e de-tra-va-ga-la " he sang.

"Fine! Just like the Frenchie! Oh, ho ho! Do you want some more to eat?"

"Give him some porridge: it takes a long time to get filled up after starving."

They gave him some more porridge and Morel with a laugh set to work on his third bowl. All the young soldiers smiled gaily as they watched him. The older men, who
thought it undignified to amuse themselves with such nonsense, continued to lie at the opposite side of the fire, but one would occasionally raise himself on an elbow and
glance at Morel with a smile.

"They are men too," said one of them as he wrapped himself up in his coat. "Even wormwood grows on its own root."

"O Lord, O Lord! How starry it is! Tremendous! That means a hard frost...."

They all grew silent. The stars, as if knowing that no one was looking at them, began to disport themselves in the dark sky: now flaring up, now vanishing, now
trembling, they were busy whispering something gladsome and mysterious to one another.

Chapter X

The   French (c)
 Copyright   army  melted away
                 2005-2009,      at the uniform
                              Infobase          rate of a mathematical progression; and that crossing of the Berezina about which so much has been written was only one
                                         Media Corp.                                                                                                   Page 584 / 632
intermediate stage in its destruction, and not at all the decisive episode of the campaign. If so much has been and still is written about the Berezina, on the French side
this is only because at the broken bridge across that river the calamities their army had been previously enduring were suddenly concentrated at one moment into a
tragic spectacle that remained in every memory, and on the Russian side merely because in Petersburg-far from the seat of war-a plan (again one of Pfuel's) had been
Chapter X

The French army melted away at the uniform rate of a mathematical progression; and that crossing of the Berezina about which so much has been written was only one
intermediate stage in its destruction, and not at all the decisive episode of the campaign. If so much has been and still is written about the Berezina, on the French side
this is only because at the broken bridge across that river the calamities their army had been previously enduring were suddenly concentrated at one moment into a
tragic spectacle that remained in every memory, and on the Russian side merely because in Petersburg-far from the seat of war-a plan (again one of Pfuel's) had been
devised to catch Napoleon in a strategic trap at the Berezina River. Everyone assured himself that all would happen according to plan, and therefore insisted that it was
just the crossing of the Berezina that destroyed the French army. In reality the results of the crossing were much less disastrous to the French-in guns and men lost-than
Krasnoe had been, as the figures show.

The sole importance of the crossing of the Berezina lies in the fact that it plainly and indubitably proved the fallacy of all the plans for cutting off the enemy's retreat and
the soundness of the only possible line of action-the one Kutuzov and the general mass of the army demanded-namely, simply to follow the enemy up. The French
crowd fled at a continually increasing speed and all its energy was directed to reaching its goal. It fled like a wounded animal and it was impossible to block its path.
This was shown not so much by the arrangements it made for crossing as by what took place at the bridges. When the bridges broke down, unarmed soldiers, people
from Moscow and women with children who were with the French transport, all-carried on by vis inertiae-pressed forward into boats and into the ice-covered water
and did not, surrender.

That impulse was reasonable. The condition of fugitives and of pursuers was equally bad. As long as they remained with their own people each might hope for help
from his fellows and the definite place he held among them. But those who surrendered, while remaining in the same pitiful plight, would be on a lower level to claim a
share in the necessities of life. The French did not need to be informed of the fact that half the prisoners-with whom the Russians did not know what to do-perished of
cold and hunger despite their captors' desire to save them; they felt that it could not be otherwise. The most compassionate Russian commanders, those favorable to the
French-and even the Frenchmen in the Russian service-could do nothing for the prisoners. The French perished from the conditions to which the Russian army was
itself exposed. It was impossible to take bread and clothes from our hungry and indispensable soldiers to give to the French who, though not harmful, or hated, or
guilty, were simply unnecessary. Some Russians even did that, but they were exceptions.

Certain destruction lay behind the French but in front there was hope. Their ships had been burned, there was no salvation save in collective flight, and on that the
whole strength of the French was concentrated.

The farther they fled the more wretched became the plight of the remnant, especially after the Berezina, on which (in consequence of the Petersburg plan) special hopes
had been placed by the Russians, and the keener grew the passions of the Russian commanders, blamed one another and Kutuzov most of all. Anticipation that the
failure of the Petersburg Berezina plan would be attributed to Kutuzov led to dissatisfaction, contempt, and ridicule, more and more strongly expressed. The ridicule
and contempt were of course expressed in a respectful form, making it impossible for him to ask wherein he was to blame. They did not talk seriously to him; when
reporting to him or asking for his sanction they appeared to be fulfilling a regrettable formality, but they winked behind his back and tried to mislead him at every turn.

Because they could not understand him all these people assumed that it was useless to talk to the old man; that he would never grasp the profundity of their plans, that
he would answer with his phrases (which they thought were mere phrases) about a "golden bridge," about the impossibility of crossing the frontier with a crowd of
tatterdemalions, and so forth. They had heard all that before. And all he said-that it was necessary to await provisions, or that the men had no boots-was so simple,
while what they proposed was so complicated and clever, that it was evident that he was old and stupid and that they, though not in power, were commanders of
genius.

After the junction with the army of the brilliant admiral and Petersburg hero Wittgenstein, this mood and the gossip of the staff reached their maximum. Kutuzov saw this
and merely sighed and shrugged his shoulders. Only once, after the affair of the Berezina, did he get angry and write to Bennigsen (who reported separately to the
Emperor) the following letter:

"On account of your spells of ill health, will your excellency please be so good as to set off for Kaluga on receipt of this, and there await further commands and
appointments from His Imperial Majesty."

But after Bennigsen's departure, the Grand Duke Tsarevich Constantine Pavlovich joined the army. He had taken part in the beginning of the campaign but had
subsequently been removed from the army by Kutuzov. Now having come to the army, he informed Kutuzov of the Emperor's displeasure at the poor success of our
forces and the slowness of their advance. The Emperor intended to join the army personally in a few days' time.

The old man, experienced in court as well as in military affairs-this same Kutuzov who in August had been chosen commander in chief against the sovereign's wishes
and who had removed the Grand Duke and heir-apparent from the army-who on his own authority and contrary to the Emperor's will had decided on the abandonment
of Moscow, now realized at once that his day was over, that his part was played, and that the power he was supposed to hold was no longer his. And he understood
this not merely from the attitude of the court. He saw on the one hand that the military business in which he had played his part was ended and felt that his mission was
accomplished; and at the same time he began to be conscious of the physical weariness of his aged body and of the necessity of physical rest.

On the twenty-ninth of November Kutuzov entered Vilna-his "dear Vilna" as he called it. Twice during his career Kutuzov had been governor of Vilna. In that wealthy
town, which had not been injured, he found old friends and associations, besides the comforts of life of which he had so long been deprived. And he suddenly turned
from the cares of army and state and, as far as the passions that seethed around him allowed, immersed himself in the quiet life to which he had formerly been
accustomed, as if all that was taking place and all that had still to be done in the realm of history did not concern him at all.

Chichagov, one of the most zealous "cutters-off" and "breakers-up," who had first wanted to effect a diversion in Greece and then in Warsaw but never wished to go
where he was sent: Chichagov, noted for the boldness with which he spoke to the Emperor, and who considered Kutuzov to be under an obligation to him because
when he was sent to make peace with Turkey in 1811 independently of Kutuzov, and found that peace had already been concluded, he admitted to the Emperor that
the merit of securing that peace was really Kutuzov's; this Chichagov was the first to meet Kutuzov at the castle where the latter was to stay. In undress naval uniform,
with a dirk, and holding his cap under his arm, he handed Kutuzov a garrison report and the keys of the town. The contemptuously respectful attitude of the younger
men to the old man in his dotage was expressed in the highest degree by the behavior of Chichagov, who knew of the accusations that were being directed against
Kutuzov.

When speaking to Chichagov, Kutuzov incidentally mentioned that the vehicles packed with china that had been captured from him at Borisov had been recovered and
would be restored to him.

"You mean to imply that I have nothing to eat out of.... On the contrary, I can supply you with everything even if you want to give dinner parties," warmly replied
Chichagov, who tried by every word he spoke to prove his own rectitude and therefore imagined Kutuzov to be animated by the same desire.

Kutuzov,
Copyrightshrugging his shoulders,
           (c) 2005-2009,         replied
                           Infobase       withCorp.
                                      Media    his subtle penetrating smile: "I meant merely to say what I said."                                         Page 585 / 632
Contrary to the Emperor's wish Kutuzov detained the greater part of the army at Vilna. Those about him said that he became extraordinarily slack and physically feeble
during his stay in that town. He attended to army affairs reluctantly, left everything to his generals, and while awaiting the Emperor's arrival led a dissipated life.
"You mean to imply that I have nothing to eat out of.... On the contrary, I can supply you with everything even if you want to give dinner parties," warmly replied
Chichagov, who tried by every word he spoke to prove his own rectitude and therefore imagined Kutuzov to be animated by the same desire.

Kutuzov, shrugging his shoulders, replied with his subtle penetrating smile: "I meant merely to say what I said."

Contrary to the Emperor's wish Kutuzov detained the greater part of the army at Vilna. Those about him said that he became extraordinarily slack and physically feeble
during his stay in that town. He attended to army affairs reluctantly, left everything to his generals, and while awaiting the Emperor's arrival led a dissipated life.

Having left Petersburg on the seventh of December with his suite-Count Tolstoy, Prince Volkonski, Arakcheev, and others-the Emperor reached Vilna on the eleventh,
and in his traveling sleigh drove straight to the castle. In spite of the severe frost some hundred generals and staff officers in full parade uniform stood in front of the
castle, as well as a guard of honor of the Semenov regiment.

A courier who galloped to the castle in advance, in a troyka with three foam-flecked horses, shouted "Coming!" and Konovnitsyn rushed into the vestibule to inform
Kutuzov, who was waiting in the hall porter's little lodge.

A minute later the old man's large stout figure in full-dress uniform, his chest covered with orders and a scarf drawn round his stomach, waddled out into the porch. He
put on his hat with its peaks to the sides and, holding his gloves in his hand and walking with an effort sideways down the steps to the level of the street, took in his hand
the report he had prepared for the Emperor.

There was running to and fro and whispering; another troyka furiously up, and then all eyes were turned on an approaching sleigh in which the figures of the Emperor
and Volkonski could already be descried.

From the habit of fifty years all this had a physically agitating effect on the old general. He carefully and hastily felt himself all over, readjusted his hat, and pulling himself
together drew himself up and, at the very moment when the Emperor, having alighted from the sleigh, lifted his eyes to him, handed him the report and began speaking
in his smooth, ingratiating voice.

The Emperor with a rapid glance scanned Kutuzov from head to foot, frowned for an instant, but immediately mastering himself went up to the old man, extended his
arms and embraced him. And this embrace too, owing to a long-standing impression related to his innermost feelings, had its usual effect on Kutuzov and he gave a
sob.

The Emperor greeted the officers and the Semenov guard, and again pressing the old man's hand went with him into the castle.

When alone with the field marshal the Emperor expressed his dissatisfaction at the slowness of the pursuit and at the mistakes made at Krasnoe and the Berezina, and
informed him of his intentions for a future campaign abroad. Kutuzov made no rejoinder or remark. The same submissive, expressionless look with which he had
listened to the Emperor's commands on the field of Austerlitz seven years before settled on his face now.

When Kutuzov came out of the study and with lowered head was crossing the ballroom with his heavy waddling gait, he was arrested by someone's voice saying:

"Your Serene Highness!"

Kutuzov raised his head and looked for a long while into the eyes of Count Tolstoy, who stood before him holding a silver salver on which lay a small object. Kutuzov
seemed not to understand what was expected of him.

Suddenly he seemed to remember; a scarcely perceptible smile flashed across his puffy face, and bowing low and respectfully he took the object that lay on the salver.
It was the Order of St. George of the First Class.

Chapter XI

Next day the field marshal gave a dinner and ball which the Emperor honored by his presence. Kutuzov had received the Order of St. George of the First Class and the
Emperor showed him the highest honors, but everyone knew of the imperial dissatisfaction with him. The proprieties were observed and the Emperor was the first to
set that example, but everybody understood that the old man was blameworthy and good-for-nothing. When Kutuzov, conforming to a custom of Catherine's day,
ordered the standards that had been captured to be lowered at the Emperor's feet on his entering the ballroom, the Emperor made a wry face and muttered something
in which some people caught the words, "the old comedian."

The Emperor's displeasure with Kutuzov was specially increased at Vilna by the fact that Kutuzov evidently could not or would not understand the importance of the
coming campaign.

When on the following morning the Emperor said to the officers assembled about him: "You have not only saved Russia, you have saved Europe!" they all understood
that the war was not ended.

Kutuzov alone would not see this and openly expressed his opinion that no fresh war could improve the position or add to the glory of Russia, but could only spoil and
lower the glorious position that Russia had gained. He tried to prove to the Emperor the impossibility of levying fresh troops, spoke of the hardships already endured by
the people, of the possibility of failure and so forth.

This being the field marshal's frame of mind he was naturally regarded as merely a hindrance and obstacle to the impending war.

To avoid unpleasant encounters with the old man, the natural method was to do what had been done with him at Austerlitz and with Barclay at the beginning of the
Russian campaign-to transfer the authority to the Emperor himself, thus cutting the ground from under the commander in chief's feet without upsetting the old man by
informing him of the change.

With this object his staff was gradually reconstructed and its real strength removed and transferred to the Emperor. Toll, Konovnitsyn, and Ermolov received fresh
appointments. Everyone spoke loudly of the field marshal's great weakness and failing health.

His health had to be bad for his place to be taken away and given to another. And in fact his health was poor.

So naturally, simply, and gradually-just as he had come from Turkey to the Treasury in Petersburg to recruit the militia, and then to the army when he was needed
 Copyrightwhen
there-now   (c) 2005-2009,
                  his part wasInfobase  Media
                                played out,    Corp. place was taken by a new and necessary performer.
                                            Kutuzov's                                                                                              Page 586 / 632

The war 1812, besides its national significance dear to every Russian heart, was now to assume another, a European, significance.
His health had to be bad for his place to be taken away and given to another. And in fact his health was poor.

So naturally, simply, and gradually-just as he had come from Turkey to the Treasury in Petersburg to recruit the militia, and then to the army when he was needed
there-now when his part was played out, Kutuzov's place was taken by a new and necessary performer.

The war 1812, besides its national significance dear to every Russian heart, was now to assume another, a European, significance.

The movement of peoples from west to east was to be succeeded by a movement of peoples from east to west, and for this fresh war another leader was necessary,
having qualities and views differing from Kutuzov's and animated by different motives.

Alexander I was as necessary for the movement of the peoples from east to west and for the refixing of national frontiers as Kutuzov had been for the salvation and
glory of Russia.

Kutuzov did not understand what Europe, the balance of power, or Napoleon meant. He could not understand it. For the representative of the Russian people, after
the enemy had been destroyed and Russia had been liberated and raised to the summit of her glory, there was nothing left to do as a Russian. Nothing remained for the
representative of the national war but to die, and Kutuzov died.

Chapter XII

As generally happens, Pierre did not feel the full effects of the physical privation and strain he had suffered as prisoner until after they were over. After his liberation he
reached Orel, and on the third day there, when preparing to go to Kiev, he fell ill and was laid up for three months. He had what the doctors termed "bilious fever." But
despite the fact that the doctors treated him, bled him, and gave him medicines to drink, he recovered.

Scarcely any impression was left on Pierre's mind by all that happened to him from the time of his rescue till his illness. He remembered only the dull gray weather now
rainy and now snowy, internal physical distress, and pains in his feet and side. He remembered a general impression of the misfortunes and sufferings of people and of
being worried by the curiosity of officers and generals who questioned him, he also remembered his difficulty in procuring a conveyance and horses, and above all he
remembered his incapacity to think and feel all that time. On the day of his rescue he had seen the body of Petya Rostov. That same day he had learned that Prince
Andrew, after surviving the battle of Borodino for more than a month had recently died in the Rostovs' house at Yaroslavl, and Denisov who told him this news also
mentioned Helene's death, supposing that Pierre had heard of it long before. All this at the time seemed merely strange to Pierre: he felt he could not grasp its
significance. Just then he was only anxious to get away as quickly as possible from places where people were killing one another, to some peaceful refuge where he
could recover himself, rest, and think over all the strange new facts he had learned; but on reaching Orel he immediately fell ill. When he came to himself after his illness
he saw in attendance on him two of his servants, Terenty and Vaska, who had come from Moscow; and also his cousin the eldest princess, who had been living on his
estate at Elets and hearing of his rescue and illness had come to look after him.

It was only gradually during his convalescence that Pierre lost the impressions he had become accustomed to during the last few months and got used to the idea that no
one would oblige him to go anywhere tomorrow, that no one would deprive him of his warm bed, and that he would be sure to get his dinner, tea, and supper. But for a
long time in his dreams he still saw himself in the conditions of captivity. In the same way little by little he came to understand the news he had been told after his rescue,
about the death of Prince Andrew, the death of his wife, and the destruction of the French.

A joyous feeling of freedom-that complete inalienable freedom natural to man which he had first experienced at the first halt outside Moscow-filled Pierre's soul during
his convalescence. He was surprised to find that this inner freedom, which was independent of external conditions, now had as it were an additional setting of external
liberty. He was alone in a strange town, without acquaintances. No one demanded anything of him or sent him anywhere. He had all he wanted: the thought of his wife
which had been a continual torment to him was no longer there, since she was no more.

"Oh, how good! How splendid!" said he to himself when a cleanly laid table was moved up to him with savory beef tea, or when he lay down for the night on a soft
clean bed, or when he remembered that the French had gone and that his wife was no more. "Oh, how good, how splendid!"

And by old habit he asked himself the question: "Well, and what then? What am I going to do?" And he immediately gave himself the answer: "Well, I shall live. Ah,
how splendid!"

The very question that had formerly tormented him, the thing he had continually sought to find-the aim of life-no longer existed for him now. That search for the aim of
life had not merely disappeared temporarily-he felt that it no longer existed for him and could not present itself again. And this very absence of an aim gave him the
complete, joyous sense of freedom which constituted his happiness at this time.

He could not see an aim, for he now had faith-not faith in any kind of rule, or words, or ideas, but faith in an ever-living, ever-manifest God. Formerly he had sought
Him in aims he set himself. That search for an aim had been simply a search for God, and suddenly in his captivity he had learned not by words or reasoning but by
direct feeling what his nurse had told him long ago: that God is here and everywhere. In his captivity he had learned that in Karataev God was greater, more infinite and
unfathomable than in the Architect of the Universe recognized by the Freemasons. He felt like a man who after straining his eyes to see into the far distance finds what
he sought at his very feet. All his life he had looked over the heads of the men around him, when he should have merely looked in front of him without straining his eyes.

In the past he had never been able to find that great inscrutable infinite something. He had only felt that it must exist somewhere and had looked for it. In everything near
and comprehensible he had only what was limited, petty, commonplace, and senseless. He had equipped himself with a mental telescope and looked into remote space,
where petty worldliness hiding itself in misty distance had seemed to him great and infinite merely because it was not clearly seen. And such had European life, politics,
Freemasonry, philosophy, and philanthropy seemed to him. But even then, at moments of weakness as he had accounted them, his mind had penetrated to those
distances and he had there seen the same pettiness, worldliness, and senselessness. Now, however, he had learned to see the great, eternal, and infinite in everything,
and therefore-to see it and enjoy its contemplation-he naturally threw away the telescope through which he had till now gazed over men's heads, and gladly regarded
the ever-changing, eternally great, unfathomable, and infinite life around him. And the closer he looked the more tranquil and happy he became. That dreadful question,
"What for?" which had formerly destroyed all his mental edifices, no longer existed for him. To that question, "What for?" a simple answer was now always ready in his
soul: "Because there is a God, that God without whose will not one hair falls from a man's head."

Chapter XIII

In external ways Pierre had hardly changed at all. In appearance he was just what he used to be. As before he was absent-minded and seemed occupied not with what
was before his eyes but with something special of his own. The difference between his former and present self was that formerly when he did not grasp what lay before
him or was said to him, he had puckered his forehead painfully as if vainly seeking to distinguish something at a distance. At present he still forgot what was said to him
and still did not see what was before his eyes, but he now looked with a scarcely perceptible and seemingly ironic smile at what was before him and listened to what
was  said, though
 Copyright         evidently seeing
             (c) 2005-2009,         and Media
                              Infobase  hearingCorp.
                                                something quite different. Formerly he had appeared to be a kindhearted but unhappy man, and so people Pagehad587 been
                                                                                                                                                                     / 632
inclined to avoid him. Now a smile at the joy of life always played round his lips, and sympathy for others, shone in his eyes with a questioning look as to whether they
were as contented as he was, and people felt pleased by his presence.
In external ways Pierre had hardly changed at all. In appearance he was just what he used to be. As before he was absent-minded and seemed occupied not with what
was before his eyes but with something special of his own. The difference between his former and present self was that formerly when he did not grasp what lay before
him or was said to him, he had puckered his forehead painfully as if vainly seeking to distinguish something at a distance. At present he still forgot what was said to him
and still did not see what was before his eyes, but he now looked with a scarcely perceptible and seemingly ironic smile at what was before him and listened to what
was said, though evidently seeing and hearing something quite different. Formerly he had appeared to be a kindhearted but unhappy man, and so people had been
inclined to avoid him. Now a smile at the joy of life always played round his lips, and sympathy for others, shone in his eyes with a questioning look as to whether they
were as contented as he was, and people felt pleased by his presence.

Previously he had talked a great deal, grew excited when he talked, and seldom listened; now he was seldom carried away in conversation and knew how to listen so
that people readily told him their most intimate secrets.

The princess, who had never liked Pierre and had been particularly hostile to him since she had felt herself under obligations to him after the old count's death, now after
staying a short time in Orel-where she had come intending to show Pierre that in spite of his ingratitude she considered it her duty to nurse him-felt to her surprise and
vexation that she had become fond of him. Pierre did not in any way seek her approval, he merely studied her with interest. Formerly she had felt that he regarded her
with indifference and irony, and so had shrunk into herself as she did with others and had shown him only the combative side of her nature; but now he seemed to be
trying to understand the most intimate places of her heart, and, mistrustfully at first but afterwards gratefully, she let him see the hidden, kindly sides of her character.

The most cunning man could not have crept into her confidence more successfully, evoking memories of the best times of her youth and showing sympathy with them.
Yet Pierre's cunning consisted simply in finding pleasure in drawing out the human qualities of the embittered, hard, and (in her own way) proud princess.

"Yes, he is a very, very kind man when he is not under the influence of bad people but of people such as myself," thought she.

His servants too-Terenty and Vaska-in their own way noticed the change that had taken place in Pierre. They considered that he had become much "simpler." Terenty,
when he had helped him undress and wished him good night, often lingered with his master's boots in his hands and clothes over his arm, to see whether he would not
start a talk. And Pierre, noticing that Terenty wanted a chat, generally kept him there.

"Well, tell me... now, how did you get food?" he would ask.

And Terenty would begin talking of the destruction of Moscow, and of the old count, and would stand for a long time holding the clothes and talking, or sometimes
listening to Pierre's stories, and then would go out into the hall with a pleasant sense of intimacy with his master and affection for him.

The doctor who attended Pierre and visited him every day, though he considered it his duty as a doctor to pose as a man whose every moment was of value to
suffering humanity, would sit for hours with Pierre telling him his favorite anecdotes and his observations on the characters of his patients in general, and especially of the
ladies.

"It's a pleasure to talk to a man like that; he is not like our provincials," he would say.

There were several prisoners from the French army in Orel, and the doctor brought one of them, a young Italian, to see Pierre.

This officer began visiting Pierre, and the princess used to make fun of the tenderness the Italian expressed for him.

The Italian seemed happy only when he could come to see Pierre, talk with him, tell him about his past, his life at home, and his love, and pour out to him his indignation
against the French and especially against Napoleon.

"If all Russians are in the least like you, it is sacrilege to fight such a nation," he said to Pierre. "You, who have suffered so from the French, do not even feel animosity
toward them."

Pierre had evoked the passionate affection of the Italian merely by evoking the best side of his nature and taking a pleasure in so doing.

During the last days of Pierre's stay in Orel his old Masonic acquaintance Count Willarski, who had introduced him to the lodge in 1807, came to see him. Willarski
was married to a Russian heiress who had a large estate in Orel province, and he occupied a temporary post in the commissariat department in that town.

Hearing that Bezukhov was in Orel, Willarski, though they had never been intimate, came to him with the professions of friendship and intimacy that people who meet in
a desert generally express for one another. Willarski felt dull in Orel and was pleased to meet a man of his own circle and, as he supposed, of similar interests.

But to his surprise Willarski soon noticed that Pierre had lagged much behind the times, and had sunk, as he expressed it to himself, into apathy and egotism.

"You are letting yourself go, my dear fellow," he said.

But for all that Willarski found it pleasanter now than it had been formerly to be with Pierre, and came to see him every day. To Pierre as he looked at and listened to
Willarski, it seemed strange to think that he had been like that himself but a short time before.

Willarski was a married man with a family, busy with his family affairs, his wife's affairs, and his official duties. He regarded all these occupations as hindrances to life,
and considered that they were all contemptible because their aim was the welfare of himself and his family. Military, administrative, political, and Masonic interests
continually absorbed his attention. And Pierre, without trying to change the other's views and without condemning him, but with the quiet, joyful, and amused smile now
habitual to him, was interested in this strange though very familiar phenomenon.

There was a new feature in Pierre's relations with Willarski, with the princess, with the doctor, and with all the people he now met, which gained for him the general
good will. This was his acknowledgment of the impossibility of changing a man's convictions by words, and his recognition of the possibility of everyone thinking,
feeling, and seeing things each from his own point of view. This legitimate peculiarity of each individual which used to excite and irritate Pierre now became a basis of
the sympathy he felt for, and the interest he took in, other people. The difference, and sometimes complete contradiction, between men's opinions and their lives, and
between one man and another, pleased him and drew from him an amused and gentle smile.

In practical matters Pierre unexpectedly felt within himself a center of gravity he had previously lacked. Formerly all pecuniary questions, especially requests for money
to which, as an extremely wealthy man, he was very exposed, produced in him a state of hopeless agitation and perplexity. "To give or not to give?" he had asked
himself. "I have it and he needs it. But someone else needs it still more. Who needs it most? And perhaps they are both impostors?" In the old days he had been unable
to find a way out of all these surmises and had given to all who asked as long as he had anything to give. Formerly he had been in a similar state of perplexity with
regard  to every
 Copyright       question concerning
             (c) 2005-2009,   Infobasehis property,
                                        Media  Corp.when one person advised one thing and another something else.                                     Page 588 / 632
Now to his surprise he found that he no longer felt either doubt or perplexity about these questions. There was now within him a judge who by some rule unknown to
him decided what should or should not be done.
In practical matters Pierre unexpectedly felt within himself a center of gravity he had previously lacked. Formerly all pecuniary questions, especially requests for money
to which, as an extremely wealthy man, he was very exposed, produced in him a state of hopeless agitation and perplexity. "To give or not to give?" he had asked
himself. "I have it and he needs it. But someone else needs it still more. Who needs it most? And perhaps they are both impostors?" In the old days he had been unable
to find a way out of all these surmises and had given to all who asked as long as he had anything to give. Formerly he had been in a similar state of perplexity with
regard to every question concerning his property, when one person advised one thing and another something else.

Now to his surprise he found that he no longer felt either doubt or perplexity about these questions. There was now within him a judge who by some rule unknown to
him decided what should or should not be done.

He was as indifferent as heretofore to money matters, but now he felt certain of what ought and what ought not to be done. The first time he had recourse to his new
judge was when a French prisoner, a colonel, came to him and, after talking a great deal about his exploits, concluded by making what amounted to a demand that
Pierre should give him four thousand francs to send to his wife and children. Pierre refused without the least difficulty or effort, and was afterwards surprised how
simple and easy had been what used to appear so insurmountably difficult. At the same time that he refused the colonel's demand he made up his mind that he must
have recourse to artifice when leaving Orel, to induce the Italian officer to accept some money of which he was evidently in need. A further proof to Pierre of his own
more settled outlook on practical matters was furnished by his decision with regard to his wife's debts and to the rebuilding of his houses in and near Moscow.

His head steward came to him at Orel and Pierre reckoned up with him his diminished income. The burning of Moscow had cost him, according to the head steward's
calculation, about two million rubles.

To console Pierre for these losses the head steward gave him an estimate showing that despite these losses his income would not be diminished but would even be
increased if he refused to pay his wife's debts which he was under no obligation to meet, and did not rebuild his Moscow house and the country house on his Moscow
estate, which had cost him eighty thousand rubles a year and brought in nothing.

"Yes, of course that's true," said Pierre with a cheerful smile. "I don't need all that at all. By being ruined I have become much richer."

But in January Savelich came from Moscow and gave him an account of the state of things there, and spoke of the estimate an architect had made of the cost of
rebuilding the town and country houses, speaking of this as of a settled matter. About the same time he received letters from Prince Vasili and other Petersburg
acquaintances speaking of his wife's debts. And Pierre decided that the steward's proposals which had so pleased him were wrong and that he must go to Petersburg
and settle his wife's affairs and must rebuild in Moscow. Why this was necessary he did not know, but he knew for certain that it was necessary. His income would be
reduced by three fourths, but he felt it must be done.

Willarski was going to Moscow and they agreed to travel together.

During the whole time of his convalescence in Orel Pierre had experienced a feeling of joy, freedom, and life; but when during his journey he found himself in the open
world and saw hundreds of new faces, that feeling was intensified. Throughout his journey he felt like a schoolboy on holiday. Everyone-the stagecoach driver, the
post-house overseers, the peasants on the roads and in the villages-had a new significance for him. The presence and remarks of Willarski who continually deplored the
ignorance and poverty of Russia and its backwardness compared with Europe only heightened Pierre's pleasure. Where Willarski saw deadness Pierre saw an
extraordinary strength and vitality-the strength which in that vast space amid the snows maintained the life of this original, peculiar, and unique people. He did not
contradict Willarski and even seemed to agree with him-an apparent agreement being the simplest way to avoid discussions that could lead to nothing-and he smiled
joyfully as he listened to him.

Chapter XIV

It would be difficult to explain why and whither ants whose heap has been destroyed are hurrying: some from the heap dragging bits of rubbish, larvae, and corpses,
others back to the heap, or why they jostle, overtake one another, and fight, and it would be equally difficult to explain what caused the Russians after the departure of
the French to throng to the place that had formerly been Moscow. But when we watch the ants round their ruined heap, the tenacity, energy, and immense number of
the delving insects prove that despite the destruction of the heap, something indestructible, which though intangible is the real strength of the colony, still exists; and
similarly, though in Moscow in the month of October there was no government no churches, shrines, riches, or houses-it was still the Moscow it had been in August. All
was destroyed, except something intangible yet powerful and indestructible.

The motives of those who thronged from all sides to Moscow after it had been cleared of the enemy were most diverse and personal, and at first for the most part
savage and brutal. One motive only they all had in common: a desire to get to the place that had been called Moscow, to apply their activities there.

Within a week Moscow already had fifteen thousand inhabitants, in a fortnight twenty-five thousand, and so on. By the autumn of 1813 the number, ever increasing and
increasing, exceeded what it had been in 1812.

The first Russians to enter Moscow were the Cossacks of Wintzingerode's detachment, peasants from the adjacent villages, and residents who had fled from Moscow
and had been hiding in its vicinity. The Russians who entered Moscow, finding it plundered, plundered it in their turn. They continued what the French had begun. Trains
of peasant carts came to Moscow to carry off to the villages what had been abandoned in the ruined houses and the streets. The Cossacks carried off what they could
to their camps, and the householders seized all they could find in other houses and moved it to their own, pretending that it was their property.

But the first plunderers were followed by a second and a third contingent, and with increasing numbers plundering became more and more difficult and assumed more
definite forms.

The French found Moscow abandoned but with all the organizations of regular life, with diverse branches of commerce and craftsmanship, with luxury, and
governmental and religious institutions. These forms were lifeless but still existed. There were bazaars, shops, warehouses, market stalls, granaries-for the most part still
stocked with goods-and there were factories and workshops, palaces and wealthy houses filled with luxuries, hospitals, prisons, government offices, churches, and
cathedrals. The longer the French remained the more these forms of town life perished, until finally all was merged into one confused, lifeless scene of plunder.

The more the plundering by the French continued, the more both the wealth of Moscow and the strength of its plunderers was destroyed. But plundering by the
Russians, with which the reoccupation of the city began, had an opposite effect: the longer it continued and the greater the number of people taking part in it the more
rapidly was the wealth of the city and its regular life restored.

Besides the plunderers, very various people, some drawn by curiosity, some by official duties, some by self-interest-house owners, clergy, officials of all kinds,
tradesmen, artisans, and peasants-streamed into Moscow as blood flows to the heart.

Within a week the peasants who came with empty carts to carry off plunder were stopped by the authorities and made to cart the corpses out of the town. Other
 Copyright
peasants,   (c) 2005-2009,
          having            Infobase
                 heard of their      Media
                                comrades'    Corp.
                                          discomfiture,                                                                                        Page
                                                        came to town bringing rye, oats, and hay, and beat down one another's prices to below what they 589  / 632
                                                                                                                                                        had been in
former days. Gangs of carpenters hoping for high pay arrived in Moscow every day, and on all sides logs were being hewn, new houses built, and old, charred ones
repaired. Tradesmen began trading in booths. Cookshops and taverns were opened in partially burned houses. The clergy resumed the services in many churches that
tradesmen, artisans, and peasants-streamed into Moscow as blood flows to the heart.

Within a week the peasants who came with empty carts to carry off plunder were stopped by the authorities and made to cart the corpses out of the town. Other
peasants, having heard of their comrades' discomfiture, came to town bringing rye, oats, and hay, and beat down one another's prices to below what they had been in
former days. Gangs of carpenters hoping for high pay arrived in Moscow every day, and on all sides logs were being hewn, new houses built, and old, charred ones
repaired. Tradesmen began trading in booths. Cookshops and taverns were opened in partially burned houses. The clergy resumed the services in many churches that
had not been burned. Donors contributed Church property that had been stolen. Government clerks set up their baize-covered tables and their pigeonholes of
documents in small rooms. The higher authorities and the police organized the distribution of goods left behind by the French. The owners of houses in which much
property had been left, brought there from other houses, complained of the injustice of taking everything to the Faceted Palace in the Kremlin; others insisted that as the
French had gathered things from different houses into this or that house, it would be unfair to allow its owner to keep all that was found there. They abused the police
and bribed them, made out estimates at ten times their value for government stores that had perished in the fire, and demanded relief. And Count Rostopchin wrote
proclamations.

Chapter XV

At the end of January Pierre went to Moscow and stayed in an annex of his house which had not been burned. He called on Count Rostopchin and on some
acquaintances who were back in Moscow, and he intended to leave for Petersburg two days later. Everybody was celebrating the victory, everything was bubbling
with life in the ruined but reviving city. Everyone was pleased to see Pierre, everyone wished to meet him, and everyone questioned him about what he had seen. Pierre
felt particularly well disposed toward them all, but was now instinctively on his guard for fear of binding himself in any way. To all questions put to him-whether
important or quite trifling-such as: Where would he live? Was he going to rebuild? When was he going to Petersburg and would he mind taking a parcel for someone?-
he replied: "Yes, perhaps," or, "I think so," and so on.

He had heard that the Rostovs were at Kostroma but the thought of Natasha seldom occurred to him. If it did it was only as a pleasant memory of the distant past. He
felt himself not only free from social obligations but also from that feeling which, it seemed to him, he had aroused in himself.

On the third day after his arrival he heard from the Drubetskoys that Princess Mary was in Moscow. The death, sufferings, and last days of Prince Andrew had often
occupied Pierre's thoughts and now recurred to him with fresh vividness. Having heard at dinner that Princess Mary was in Moscow and living in her house-which had
not been burned-in Vozdvizhenka Street, he drove that same evening to see her.

On his way to the house Pierre kept thinking of Prince Andrew, of their friendship, of his various meetings with him, and especially of the last one at Borodino.

"Is it possible that he died in the bitter frame of mind he was then in? Is it possible that the meaning of life was not disclosed to him before he died?" thought Pierre. He
recalled Karataev and his death and involuntarily began to compare these two men, so different, and yet so similar in that they had both lived and both died and in the
love he felt for both of them.

Pierre drove up to the house of the old prince in a most serious mood. The house had escaped the fire; it showed signs of damage but its general aspect was
unchanged. The old footman, who met Pierre with a stern face as if wishing to make the visitor feel that the absence of the old prince had not disturbed the order of
things in the house, informed him that the princess had gone to her own apartments, and that she received on Sundays.

"Announce me. Perhaps she will see me," said Pierre.

"Yes, sir," said the man. "Please step into the portrait gallery."

A few minutes later the footman returned with Dessalles, who brought word from the princess that she would be very glad to see Pierre if he would excuse her want of
ceremony and come upstairs to her apartment.

In a rather low room lit by one candle sat the princess and with her another person dressed in black. Pierre remembered that the princess always had lady companions,
but who they were and what they were like he never knew or remembered. "This must be one of her companions," he thought, glancing at the lady in the black dress.

The princess rose quickly to meet him and held out her hand.

"Yes," she said, looking at his altered face after he had kissed her hand, "so this is how we meet again. He of spoke of you even at the very last," she went on, turning
her eyes from Pierre to her companion with a shyness that surprised him for an instant.

"I was so glad to hear of your safety. It was the first piece of good news we had received for a long time."

Again the princess glanced round at her companion with even more uneasiness in her manner and was about to add something, but Pierre interrupted her.

"Just imagine-I knew nothing about him!" said he. "I thought he had been killed. All I know I heard at second hand from others. I only know that he fell in with the
Rostovs.... What a strange coincidence!"

Pierre spoke rapidly and with animation. He glanced once at the companion's face, saw her attentive and kindly gaze fixed on him, and, as often happens when one is
talking, felt somehow that this companion in the black dress was a good, kind, excellent creature who would not hinder his conversing freely with Princess Mary.

But when he mentioned the Rostovs, Princess Mary's face expressed still greater embarrassment. She again glanced rapidly from Pierre's face to that of the lady in the
black dress and said:

"Do you really not recognize her?"

Pierre looked again at the companion's pale, delicate face with its black eyes and peculiar mouth, and something near to him, long forgotten and more than sweet,
looked at him from those attentive eyes.

"But no, it can't be!" he thought. "This stern, thin, pale face that looks so much older! It cannot be she. It merely reminds me of her." But at that moment Princess Mary
said, "Natasha!" And with difficulty, effort, and stress, like the opening of a door grown rusty on its hinges, a smile appeared on the face with the attentive eyes, and
from that opening door came a breath of fragrance which suffused Pierre with a happiness he had long forgotten and of which he had not even been thinking-especially
at that moment. It suffused him, seized him, and enveloped him completely. When she smiled doubt was no longer possible, it was Natasha and he loved her.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 590 / 632
At that moment Pierre involuntarily betrayed to her, to Princess Mary, and above all to himself, a secret of which he himself had been unaware. He flushed joyfully yet
with painful distress. He tried to hide his agitation. But the more he tried to hide it the more clearly-clearer than any words could have done-did he betray to himself, to
her, and to Princess Mary that he loved her.
said, "Natasha!" And with difficulty, effort, and stress, like the opening of a door grown rusty on its hinges, a smile appeared on the face with the attentive eyes, and
from that opening door came a breath of fragrance which suffused Pierre with a happiness he had long forgotten and of which he had not even been thinking-especially
at that moment. It suffused him, seized him, and enveloped him completely. When she smiled doubt was no longer possible, it was Natasha and he loved her.

At that moment Pierre involuntarily betrayed to her, to Princess Mary, and above all to himself, a secret of which he himself had been unaware. He flushed joyfully yet
with painful distress. He tried to hide his agitation. But the more he tried to hide it the more clearly-clearer than any words could have done-did he betray to himself, to
her, and to Princess Mary that he loved her.

"No, it's only the unexpectedness of it," thought Pierre. But as soon as he tried to continue the conversation he had begun with Princess Mary he again glanced at
Natasha, and a still-deeper flush suffused his face and a still-stronger agitation of mingled joy and fear seized his soul. He became confused in his speech and stopped in
the middle of what he was saying.

Pierre had failed to notice Natasha because he did not at all expect to see her there, but he had failed to recognize her because the change in her since he last saw her
was immense. She had grown thin and pale, but that was not what made her unrecognizable; she was unrecognizable at the moment he entered because on that face
whose eyes had always shone with a suppressed smile of the joy of life, now when he first entered and glanced at her there was not the least shadow of a smile: only
her eyes were kindly attentive and sadly interrogative.

Pierre's confusion was not reflected by any confusion on Natasha's part, but only by the pleasure that just perceptibly lit up her whole face.

Chapter XVI

"She has come to stay with me," said Princess Mary. "The count and countess will be here in a few days. The countess is in a dreadful state; but it was necessary for
Natasha herself to see a doctor. They insisted on her coming with me."

"Yes, is there a family free from sorrow now?" said Pierre, addressing Natasha. "You know it happened the very day we were rescued. I saw him. What a delightful
boy he was!"

Natasha looked at him, and by way of answer to his words her eyes widened and lit up.

"What can one say or think of as a consolation?" said Pierre. "Nothing! Why had such a splendid boy, so full of life, to die?"

"Yes, in these days it would be hard to live without faith..." remarked Princess Mary.

"Yes, yes, that is really true," Pierre hastily interrupted her.

"Why is it true?" Natasha asked, looking attentively into Pierre's eyes.

"How can you ask why?" said Princess Mary. "The thought alone of what awaits..."

Natasha without waiting for Princess Mary to finish again looked inquiringly at Pierre.

"And because," Pierre continued, "only one who believes that there is a God ruling us can bear a loss such as hers and... yours."

Natasha had already opened her mouth to speak but suddenly stopped. Pierre hurriedly turned away from her and again addressed Princess Mary, asking about his
friend's last days.

Pierre's confusion had now almost vanished, but at the same time he felt that his freedom had also completely gone. He felt that there was now a judge of his every
word and action whose judgment mattered more to him than that of all the rest of the world. As he spoke now he was considering what impression his words would
make on Natasha. He did not purposely say things to please her, but whatever he was saying he regarded from her standpoint.

Princess Mary-reluctantly as is usual in such cases-began telling of the condition in which she had found Prince Andrew. But Pierre's face quivering with emotion, his
questions and his eager restless expression, gradually compelled her to go into details which she feared to recall for her own sake.

"Yes, yes, and so...? " Pierre kept saying as he leaned toward her with his whole body and eagerly listened to her story. "Yes, yes... so he grew tranquil and softened?
With all his soul he had always sought one thing-to be perfectly good-so he could not be afraid of death. The faults he had-if he had any-were not of his making. So he
did soften?... What a happy thing that he saw you again," he added, suddenly turning to Natasha and looking at her with eyes full of tears.

Natasha's face twitched. She frowned and lowered her eyes for a moment. She hesitated for an instant whether to speak or not.

"Yes, that was happiness," she then said in her quiet voice with its deep chest notes. "For me it certainly was happiness." She paused. "And he... he... he said he was
wishing for it at the very moment I entered the room...."

Natasha's voice broke. She blushed, pressed her clasped hands on her knees, and then controlling herself with an evident effort lifted her head and began to speak
rapidly.

"We knew nothing of it when we started from Moscow. I did not dare to ask about him. Then suddenly Sonya told me he was traveling with us. I had no idea and
could not imagine what state he was in, all I wanted was to see him and be with him," she said, trembling, and breathing quickly.

And not letting them interrupt her she went on to tell what she had never yet mentioned to anyone-all she had lived through during those three weeks of their journey
and life at Yaroslavl.

Pierre listened to her with lips parted and eyes fixed upon her full of tears. As he listened he did not think of Prince Andrew, nor of death, nor of what she was telling.
He listened to her and felt only pity for her, for what she was suffering now while she was speaking.

Princess Mary, frowning in her effort to hold back her tears, sat beside Natasha, and heard for the first time the story of those last days of her brother's and Natasha's
love.

CopyrightNatasha
Evidently (c) 2005-2009,
                 needed toInfobase    Mediayet
                           tell that painful Corp.
                                               joyful tale.                                                                                            Page 591 / 632

She spoke, mingling most trifling details with the intimate secrets of her soul, and it seemed as if she could never finish. Several times she repeated the same thing twice.
Princess Mary, frowning in her effort to hold back her tears, sat beside Natasha, and heard for the first time the story of those last days of her brother's and Natasha's
love.

Evidently Natasha needed to tell that painful yet joyful tale.

She spoke, mingling most trifling details with the intimate secrets of her soul, and it seemed as if she could never finish. Several times she repeated the same thing twice.

Dessalles' voice was heard outside the door asking whether little Nicholas might come in to say good night.

"Well, that's all-everything," said Natasha.

She got up quickly just as Nicholas entered, almost ran to the door which was hidden by curtains, struck her head against it, and rushed from the room with a moan
either of pain or sorrow.

Pierre gazed at the door through which she had disappeared and did not understand why he suddenly felt all alone in the world.

Princess Mary roused him from his abstraction by drawing his attention to her nephew who had entered the room.

At that moment of emotional tenderness young Nicholas' face, which resembled his father's, affected Pierre so much that when he had kissed the boy he got up quickly,
took out his handkerchief, and went to the window. He wished to take leave of Princess Mary, but she would not let him go.

"No, Natasha and I sometimes don't go to sleep till after two, so please don't go. I will order supper. Go downstairs, we will come immediately."

Before Pierre left the room Princess Mary told him: "This is the first time she has talked of him like that."

Chapter XVII

Pierre was shown into the large, brightly lit dining room; a few minutes later he heard footsteps and Princess Mary entered with Natasha. Natasha was calm, though a
severe and grave expression had again settled on her face. They all three of them now experienced that feeling of awkwardness which usually follows after a serious
and heartfelt talk. It is impossible to go back to the same conversation, to talk of trifles is awkward, and yet the desire to speak is there and silence seems like
affectation. They went silently to table. The footmen drew back the chairs and pushed them up again. Pierre unfolded his cold table napkin and, resolving to break the
silence, looked at Natasha and at Princess Mary. They had evidently both formed the same resolution; the eyes of both shone with satisfaction and a confession that
besides sorrow life also has joy.

"Do you take vodka, Count?" asked Princess Mary, and those words suddenly banished the shadows of the past. "Now tell us about yourself," said she. "One hears
such improbable wonders about you."

"Yes," replied Pierre with the smile of mild irony now habitual to him. "They even tell me wonders I myself never dreamed of! Mary Abramovna invited me to her house
and kept telling me what had happened, or ought to have happened, to me. Stepan Stepanych also instructed me how I ought to tell of my experiences. In general I
have noticed that it is very easy to be an interesting man (I am an interesting man now); people invite me out and tell me all about myself."

Natasha smiled and was on the point of speaking.

"We have been told," Princess Mary interrupted her, "that you lost two millions in Moscow. Is that true?"

"But I am three times as rich as before," returned Pierre.

Though the position was now altered by his decision to pay his wife's debts and to rebuild his houses, Pierre still maintained that he had become three times as rich as
before.

"What I have certainly gained is freedom," he began seriously, but did not continue, noticing that this theme was too egotistic.

"And are you building?"

"Yes. Savelich says I must!"

"Tell me, you did not know of the countess' death when you decided to remain in Moscow?" asked Princess Mary and immediately blushed, noticing that her question,
following his mention of freedom, ascribed to his words a meaning he had perhaps not intended.

"No," answered Pierre, evidently not considering awkward the meaning Princess Mary had given to his words. "I heard of it in Orel and you cannot imagine how it
shocked me. We were not an exemplary couple," he added quickly, glancing at Natasha and noticing on her face curiosity as to how he would speak of his wife, "but
her death shocked me terribly. When two people quarrel they are always both in fault, and one's own guilt suddenly becomes terribly serious when the other is no
longer alive. And then such a death... without friends and without consolation! I am very, very sorry for her," he concluded, and was pleased to notice a look of glad
approval on Natasha's face.

"Yes, and so you are once more an eligible bachelor," said Princess Mary.

Pierre suddenly flushed crimson and for a long time tried not to look at Natasha. When he ventured to glance her way again her face was cold, stern, and he fancied
even contemptuous.

"And did you really see and speak to Napoleon, as we have been told?" said Princess Mary.

Pierre laughed.

"No, not once! Everybody seems to imagine that being taken prisoner means being Napoleon's guest. Not only did I never see him but I heard nothing about him-I was
in much lower company!"
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                          Page 592 / 632
Supper was over, and Pierre who at first declined to speak about his captivity was gradually led on to do so.
Pierre laughed.

"No, not once! Everybody seems to imagine that being taken prisoner means being Napoleon's guest. Not only did I never see him but I heard nothing about him-I was
in much lower company!"

Supper was over, and Pierre who at first declined to speak about his captivity was gradually led on to do so.

"But it's true that you remained in Moscow to kill Napoleon?" Natasha asked with a slight smile. "I guessed it then when we met at the Sukharev tower, do you
remember?"

Pierre admitted that it was true, and from that was gradually led by Princess Mary's questions and especially by Natasha's into giving a detailed account of his
adventures.

At first he spoke with the amused and mild irony now customary with him toward everybody and especially toward himself, but when he came to describe the horrors
and sufferings he had witnessed he was unconsciously carried away and began speaking with the suppressed emotion of a man re-experiencing in recollection strong
impressions he has lived through.

Princess Mary with a gentle smile looked now at Pierre and now at Natasha. In the whole narrative she saw only Pierre and his goodness. Natasha, leaning on her
elbow, the expression of her face constantly changing with the narrative, watched Pierre with an attention that never wandered-evidently herself experiencing all that he
described. Not only her look, but her exclamations and the brief questions she put, showed Pierre that she understood just what he wished to convey. It was clear that
she understood not only what he said but also what he wished to, but could not, express in words. The account Pierre gave of the incident with the child and the
woman for protecting whom he was arrested was this: "It was an awful sight-children abandoned, some in the flames... One was snatched out before my eyes... and
there were women who had their things snatched off and their earrings torn out..." he flushed and grew confused. "Then a patrol arrived and all the men-all those who
were not looting, that is-were arrested, and I among them."

"I am sure you're not telling us everything; I am sure you did something..." said Natasha and pausing added, "something fine?"

Pierre continued. When he spoke of the execution he wanted to pass over the horrible details, but Natasha insisted that he should not omit anything.

Pierre began to tell about Karataev, but paused. By this time he had risen from the table and was pacing the room, Natasha following him with her eyes. Then he
added:

"No, you can't understand what I learned from that illiterate man-that simple fellow."

"Yes, yes, go on!" said Natasha. "Where is he?"

"They killed him almost before my eyes."

And Pierre, his voice trembling continually, went on to tell of the last days of their retreat, of Karataev's illness and his death.

He told of his adventures as he had never yet recalled them. He now, as it were, saw a new meaning in all he had gone through. Now that he was telling it all to
Natasha he experienced that pleasure which a man has when women listen to him-not clever women who when listening either try to remember what they hear to enrich
their minds and when opportunity offers to retell it, or who wish to adopt it to some thought of their own and promptly contribute their own clever comments prepared
in their little mental workshop-but the pleasure given by real women gifted with a capacity to select and absorb the very best a man shows of himself. Natasha without
knowing it was all attention: she did not lose a word, no single quiver in Pierre's voice, no look, no twitch of a muscle in his face, nor a single gesture. She caught the
unfinished word in its flight and took it straight into her open heart, divining the secret meaning of all Pierre's mental travail.

Princess Mary understood his story and sympathized with him, but she now saw something else that absorbed all her attention. She saw the possibility of love and
happiness between Natasha and Pierre, and the first thought of this filled her heart with gladness.

It was three o'clock in the morning. The footmen came in with sad and stern faces to change the candles, but no one noticed them.

Pierre finished his story. Natasha continued to look at him intently with bright, attentive, and animated eyes, as if trying to understand something more which he had
perhaps left untold. Pierre in shamefaced and happy confusion glanced occasionally at her, and tried to think what to say next to introduce a fresh subject. Princess
Mary was silent. It occurred to none of them that it was three o'clock and time to go to bed.

"People speak of misfortunes and sufferings," remarked Pierre, "but if at this moment I were asked: 'Would you rather be what you were before you were taken
prisoner, or go through all this again?' then for heaven's sake let me again have captivity and horseflesh! We imagine that when we are thrown out of our usual ruts all is
lost, but it is only then that what is new and good begins. While there is life there is happiness. There is much, much before us. I say this to you," he added, turning to
Natasha.

"Yes, yes," she said, answering something quite different. "I too should wish nothing but to relive it all from the beginning."

Pierre looked intently at her.

"Yes, and nothing more." said Natasha.

"It's not true, not true!" cried Pierre. "I am not to blame for being alive and wishing to live-nor you either."

Suddenly Natasha bent her head, covered her face with her hands, and began to cry.

"What is it, Natasha?" said Princess Mary.

"Nothing, nothing." She smiled at Pierre through her tears. "Good night! It is time for bed."

Pierre rose and took his leave.

Princess Mary
 Copyright (c) and Natasha met
               2005-2009,      as usual
                           Infobase     in the
                                    Media      bedroom. They talked of what Pierre had told them. Princess Mary did not express her opinion ofPage
                                             Corp.                                                                                            Pierre nor
                                                                                                                                                      593did/ 632
Natasha speak of him.

"Well, good night, Mary!" said Natasha. "Do you know, I am often afraid that by not speaking of him" (she meant Prince Andrew) "for fear of not doing justice to our
"Nothing, nothing." She smiled at Pierre through her tears. "Good night! It is time for bed."

Pierre rose and took his leave.

Princess Mary and Natasha met as usual in the bedroom. They talked of what Pierre had told them. Princess Mary did not express her opinion of Pierre nor did
Natasha speak of him.

"Well, good night, Mary!" said Natasha. "Do you know, I am often afraid that by not speaking of him" (she meant Prince Andrew) "for fear of not doing justice to our
feelings, we forget him."

Princess Mary sighed deeply and thereby acknowledged the justice of Natasha's remark, but she did not express agreement in words.

"Is it possible to forget?" said she.

"It did me so much good to tell all about it today. It was hard and painful, but good, very good!" said Natasha. "I am sure he really loved him. That is why I told him...
Was it all right?" she added, suddenly blushing.

"To tell Pierre? Oh, yes. What a splendid man he is!" said Princess Mary.

"Do you know, Mary..." Natasha suddenly said with a mischievous smile such as Princess Mary had not seen on her face for a long time, "he has somehow grown so
clean, smooth, and fresh-as if he had just come out of a Russian bath; do you understand? Out of a moral bath. Isn't it true?"

"Yes," replied Princess Mary. "He has greatly improved."

"With a short coat and his hair cropped; just as if, well, just as if he had come straight from the bath... Papa used to..."

"I understand why he" (Prince Andrew) "liked no one so much as him," said Princess Mary.

"Yes, and yet he is quite different. They say men are friends when they are quite different. That must be true. Really he is quite unlike him-in everything."

"Yes, but he's wonderful."

"Well, good night," said Natasha.

And the same mischievous smile lingered for a long time on her face as if it had been forgotten there.

Chapter XVIII

It was a long time before Pierre could fall asleep that night. He paced up and down his room, now turning his thoughts on a difficult problem and frowning, now
suddenly shrugging his shoulders and wincing, and now smiling happily.

He was thinking of Prince Andrew, of Natasha, and of their love, at one moment jealous of her past, then reproaching himself for that feeling. It was already six in the
morning and he still paced up and down the room.

"Well, what's to be done if it cannot be avoided? What's to be done? Evidently it has to be so," said he to himself, and hastily undressing he got into bed, happy and
agitated but free from hesitation or indecision.

"Strange and impossible as such happiness seems, I must do everything that she and I may be man and wife," he told himself.

A few days previously Pierre had decided to go to Petersburg on the Friday. When he awoke on the Thursday, Savelich came to ask him about packing for the
journey.

"What, to Petersburg? What is Petersburg? Who is there in Petersburg?" he asked involuntarily, though only to himself. "Oh, yes, long ago before this happened I did
for some reason mean to go to Petersburg," he reflected. "Why? But perhaps I shall go. What a good fellow he is and how attentive, and how he remembers
everything," he thought, looking at Savelich's old face, "and what a pleasant smile he has!"

"Well, Savelich, do you still not wish to accept your freedom?" Pierre asked him.

"What's the good of freedom to me, your excellency? We lived under the late count-the kingdom of heaven be his!-and we have lived under you too, without ever
being wronged."

"And your children?"

"The children will live just the same. With such masters one can live."

"But what about my heirs?" said Pierre. "Supposing I suddenly marry... it might happen," he added with an involuntary smile.

"If I may take the liberty, your excellency, it would be a good thing."

"How easy he thinks it," thought Pierre. "He doesn't know how terrible it is and how dangerous. Too soon or too late... it is terrible!"

"So what are your orders? Are you starting tomorrow?" asked Savelich.

"No, I'll put it off for a bit. I'll tell you later. You must forgive the trouble I have put you to," said Pierre, and seeing Savelich smile, he thought: "But how strange it is that
he should not know that now there is no Petersburg for me, and that that must be settled first of all! But probably he knows it well enough and is only pretending. Shall I
have a talk with him and see what he thinks?" Pierre reflected. "No, another time."

Copyright
At breakfast(c) 2005-2009,
             Pierre          Infobasehis
                    told the princess, Media Corp.
                                         cousin,                                                                                            Page Rostova!"
                                                 that he had been to see Princess Mary the day before and had there met-"Whom do you think? Natasha 594 / 632

The princess seemed to see nothing more extraordinary in that than if he had seen Anna Semenovna.
"No, I'll put it off for a bit. I'll tell you later. You must forgive the trouble I have put you to," said Pierre, and seeing Savelich smile, he thought: "But how strange it is that
he should not know that now there is no Petersburg for me, and that that must be settled first of all! But probably he knows it well enough and is only pretending. Shall I
have a talk with him and see what he thinks?" Pierre reflected. "No, another time."

At breakfast Pierre told the princess, his cousin, that he had been to see Princess Mary the day before and had there met-"Whom do you think? Natasha Rostova!"

The princess seemed to see nothing more extraordinary in that than if he had seen Anna Semenovna.

"Do you know her?" asked Pierre.

"I have seen the princess," she replied. "I heard that they were arranging a match for her with young Rostov. It would be a very good thing for the Rostovs, they are
said to be utterly ruined."

"No; I mean do you know Natasha Rostova?"

"I heard about that affair of hers at the time. It was a great pity."

"No, she either doesn't understand or is pretending," thought Pierre. "Better not say anything to her either."

The princess too had prepared provisions for Pierre's journey.

"How kind they all are," thought Pierre. "What is surprising is that they should trouble about these things now when it can no longer be of interest to them. And all for
me!"

On the same day the Chief of Police came to Pierre, inviting him to send a representative to the Faceted Palace to recover things that were to be returned to their
owners that day.

"And this man too," thought Pierre, looking into the face of the Chief of Police. "What a fine, good-looking officer and how kind. Fancy bothering about such trifies
now! And they actually say he is not honest and takes bribes. What nonsense! Besides, why shouldn't he take bribes? That's the way he was brought up, and
everybody does it. But what a kind, pleasant face and how he smiles as he looks at me."

Pierre went to Princess Mary's to dinner.

As he drove through the streets past the houses that had been burned down, he was surprised by the beauty of those ruins. The picturesqueness of the chimney stacks
and tumble-down walls of the burned-out quarters of the town, stretching out and concealing one another, reminded him of the Rhine and the Colosseum. The cabmen
he met and their passengers, the carpenters cutting the timber for new houses with axes, the women hawkers, and the shopkeepers, all looked at him with cheerful
beaming eyes that seemed to say: "Ah, there he is! Let's see what will come of it!"

At the entrance to Princess Mary's house Pierre felt doubtful whether he had really been there the night before and really seen Natasha and talked to her. "Perhaps I
imagined it; perhaps I shall go in and find no one there." But he had hardly entered the room before he felt her presence with his whole being by the loss of his sense of
freedom. She was in the same black dress with soft folds and her hair was done the same way as the day before, yet she was quite different. Had she been like this
when he entered the day before he could not for a moment have failed to recognize her.

She was as he had known her almost as a child and later on as Prince Andrew's fiancee. A bright questioning light shone in her eyes, and on her face was a friendly and
strangely roguish expression.

Pierre dined with them and would have spent the whole evening there, but Princess Mary was going to vespers and Pierre left the house with her.

Next day he came early, dined, and stayed the whole evening. Though Princess Mary and Natasha were evidently glad to see their visitor and though all Pierre's
interest was now centered in that house, by the evening they had talked over everything and the conversation passed from one trivial topic to another and repeatedly
broke off. He stayed so long that Princess Mary and Natasha exchanged glances, evidently wondering when he would go. Pierre noticed this but could not go. He felt
uneasy and embarrassed, but sat on because he simply could not get up and take his leave.

Princess Mary, foreseeing no end to this, rose first, and complaining of a headache began to say good night.

"So you are going to Petersburg tomorrow?" she asked.

"No, I am not going," Pierre replied hastily, in a surprised tone and as though offended. "Yes... no... to Petersburg? Tomorrow-but I won't say good-by yet. I will call
round in case you have any commissions for me," said he, standing before Princess Mary and turning red, but not taking his departure.

Natasha gave him her hand and went out. Princess Mary on the other hand instead of going away sank into an armchair, and looked sternly and intently at him with her
deep, radiant eyes. The weariness she had plainly shown before had now quite passed off. With a deep and long-drawn sigh she seemed to be prepared for a lengthy
talk.

When Natasha left the room Pierre's confusion and awkwardness immediately vanished and were replaced by eager excitement. He quickly moved an armchair toward
Princess Mary.

"Yes, I wanted to tell you," said he, answering her look as if she had spoken. "Princess, help me! What am I to do? Can I hope? Princess, my dear friend, listen! I
know it all. I know I am not worthy of her, I know it's impossible to speak of it now. But I want to be a brother to her. No, not that, I don't, I can't..."

He paused and rubbed his face and eyes with his hands.

"Well," he went on with an evident effort at self-control and coherence. "I don't know when I began to love her, but I have loved her and her alone all my life, and I
love her so that I cannot imagine life without her. I cannot propose to her at present, but the thought that perhaps she might someday be my wife and that I may be
missing that possibility... that possibility... is terrible. Tell me, can I hope? Tell me what I am to do, dear princess!" he added after a pause, and touched her hand as she
did not reply.

"ICopyright
   am thinking
            (c) of what you have
                2005-2009,       told me,"
                            Infobase  Mediaanswered
                                             Corp. Princess Mary. "This is what I will say. You are right that to speak to her of love at present..."Page 595 / 632

Princess Mary stopped. She was going to say that to speak of love was impossible, but she stopped because she had seen by the sudden change in Natasha two days
before that she would not only not be hurt if Pierre spoke of his love, but that it was the very thing she wished for.
love her so that I cannot imagine life without her. I cannot propose to her at present, but the thought that perhaps she might someday be my wife and that I may be
missing that possibility... that possibility... is terrible. Tell me, can I hope? Tell me what I am to do, dear princess!" he added after a pause, and touched her hand as she
did not reply.

"I am thinking of what you have told me," answered Princess Mary. "This is what I will say. You are right that to speak to her of love at present..."

Princess Mary stopped. She was going to say that to speak of love was impossible, but she stopped because she had seen by the sudden change in Natasha two days
before that she would not only not be hurt if Pierre spoke of his love, but that it was the very thing she wished for.

"To speak to her now wouldn't do," said the princess all the same.

"But what am I to do?

"Leave it to me," said Princess Mary. "I know..."

Pierre was looking into Princess Mary's eyes.

"Well?... Well?..." he said.

"I know that she loves... will love you," Princess Mary corrected herself.

Before her words were out, Pierre had sprung up and with a frightened expression seized Princess Mary's hand.

"What makes you think so? You think I may hope? You think...?"

"Yes, I think so," said Princess Mary with a smile. "Write to her parents, and leave it to me. I will tell her when I can. I wish it to happen and my heart tells me it will."

"No, it cannot be! How happy I am! But it can't be.... How happy I am! No, it can't be!" Pierre kept saying as he kissed Princess Mary's hands.

"Go to Petersburg, that will be best. And I will write to you," she said.

"To Petersburg? Go there? Very well, I'll go. But I may come again tomorrow?"

Next day Pierre came to say good-by. Natasha was less animated than she had been the day before; but that day as he looked at her Pierre sometimes felt as if he was
vanishing and that neither he nor she existed any longer, that nothing existed but happiness. "Is it possible? No, it can't be," he told himself at every look, gesture, and
word that filled his soul with joy.

When on saying good-by he took her thin, slender hand, he could not help holding it a little longer in his own.

"Is it possible that this hand, that face, those eyes, all this treasure of feminine charm so strange to me now, is it possible that it will one day be mine forever, as familiar
to me as I am to myself?... No, that's impossible!..."

"Good-by, Count," she said aloud. "I shall look forward very much to your return," she added in a whisper.

And these simple words, her look, and the expression on her face which accompanied them, formed for two months the subject of inexhaustible memories,
interpretations, and happy meditations for Pierre. "'I shall look forward very much to your return....' Yes, yes, how did she say it? Yes, 'I shall look forward very much
to your return.' Oh, how happy I am! What is happening to me? How happy I am!" said Pierre to himself.

Chapter XIX

There was nothing in Pierre's soul now at all like what had troubled it during his courtship of Helene.

He did not repeat to himself with a sickening feeling of shame the words he had spoken, or say: "Oh, why did I not say that?" and, "Whatever made me say 'Je vous
aime'?" On the contrary, he now repeated in imagination every word that he or Natasha had spoken and pictured every detail of her face and smile, and did not wish to
diminish or add anything, but only to repeat it again and again. There was now not a shadow of doubt in his mind as to whether what he had undertaken was right or
wrong. Only one terrible doubt sometimes crossed his mind: "Wasn't it all a dream? Isn't Princess Mary mistaken? Am I not too conceited and self-confident? I believe
all this-and suddenly Princess Mary will tell her, and she will be sure to smile and say: 'How strange! He must be deluding himself. Doesn't he know that he is a man,
just a man, while I...? I am something altogether different and higher.'"

That was the only doubt often troubling Pierre. He did not now make any plans. The happiness before him appeared so inconceivable that if only he could attain it, it
would be the end of all things. Everything ended with that.

A joyful, unexpected frenzy, of which he had thought himself incapable, possessed him. The whole meaning of life-not for him alone but for the whole world-seemed to
him centered in his love and the possibility of being loved by her. At times everybody seemed to him to be occupied with one thing only-his future happiness.
Sometimes it seemed to him that other people were all as pleased as he was himself and merely tried to hide that pleasure by pretending to be busy with other interests.
In every word and gesture he saw allusions to his happiness. He often surprised those he met by his significantly happy looks and smiles which seemed to express a
secret understanding between him and them. And when he realized that people might not be aware of his happiness, he pitied them with his whole heart and felt a desire
somehow to explain to them that all that occupied them was a mere frivolous trifle unworthy of attention.

When it was suggested to him that he should enter the civil service, or when the war or any general political affairs were discussed on the assumption that everybody's
welfare depended on this or that issue of events, he would listen with a mild and pitying smile and surprise people by his strange comments. But at this time he saw
everybody-both those who, as he imagined, understood the real meaning of life (that is, what he was feeling) and those unfortunates who evidently did not understand
it-in the bright light of the emotion that shone within himself, and at once without any effort saw in everyone he met everything that was good and worthy of being loved.

When dealing with the affairs and papers of his dead wife, her memory aroused in him no feeling but pity that she had not known the bliss he now knew. Prince Vasili,
who having obtained a new post and some fresh decorations was particularly proud at this time, seemed to him a pathetic, kindly old man much to be pitied.

 Copyright
Often       (c) 2005-2009,
      in afterlife             Infobase
                   Pierre recalled        Media
                                   this period    Corp. insanity. All the views he formed of men and circumstances at this time remained true for himPage
                                               of blissful                                                                                           always.596 / 632
                                                                                                                                                            He not only
did not renounce them subsequently, but when he was in doubt or inwardly at variance, he referred to the views he had held at this time of his madness and they always
proved correct.
When dealing with the affairs and papers of his dead wife, her memory aroused in him no feeling but pity that she had not known the bliss he now knew. Prince Vasili,
who having obtained a new post and some fresh decorations was particularly proud at this time, seemed to him a pathetic, kindly old man much to be pitied.

Often in afterlife Pierre recalled this period of blissful insanity. All the views he formed of men and circumstances at this time remained true for him always. He not only
did not renounce them subsequently, but when he was in doubt or inwardly at variance, he referred to the views he had held at this time of his madness and they always
proved correct.

"I may have appeared strange and queer then," he thought, "but I was not so mad as I seemed. On the contrary I was then wiser and had more insight than at any other
time, and understood all that is worth understanding in life, because... because I was happy."

Pierre's insanity consisted in not waiting, as he used to do, to discover personal attributes which he termed "good qualities" in people before loving them; his heart was
now overflowing with love, and by loving people without cause he discovered indubitable causes for loving them.

Chapter XX

After Pierre's departure that first evening, when Natasha had said to Princess Mary with a gaily mocking smile: "He looks just, yes, just as if he had come out of a
Russian bath-in a short coat and with his hair cropped," something hidden and unknown to herself, but irrepressible, awoke in Natasha's soul.

Everything: her face, walk, look, and voice, was suddenly altered. To her own surprise a power of life and hope of happiness rose to the surface and demanded
satisfaction. From that evening she seemed to have forgotten all that had happened to her. She no longer complained of her position, did not say a word about the past,
and no longer feared to make happy plans for the future. She spoke little of Pierre, but when Princess Mary mentioned him a long-extinguished light once more kindled
in her eyes and her lips curved with a strange smile.

The change that took place in Natasha at first surprised Princess Mary; but when she understood its meaning it grieved her. "Can she have loved my brother so little as
to be able to forget him so soon?" she thought when she reflected on the change. But when she was with Natasha she was not vexed with her and did not reproach her.
The reawakened power of life that had seized Natasha was so evidently irrepressible and unexpected by her that in her presence Princess Mary felt that she had no
right to reproach her even in her heart.

Natasha gave herself up so fully and frankly to this new feeling that she did not try to hide the fact that she was no longer sad, but bright and cheerful.

When Princess Mary returned to her room after her nocturnal talk with Pierre, Natasha met her on the threshold.

"He has spoken? Yes? He has spoken?" she repeated.

And a joyful yet pathetic expression which seemed to beg forgiveness for her joy settled on Natasha's face.

"I wanted to listen at the door, but I knew you would tell me."

Understandable and touching as the look with which Natasha gazed at her seemed to Princess Mary, and sorry as she was to see her agitation, these words pained her
for a moment. She remembered her brother and his love.

"But what's to be done? She can't help it," thought the princess.

And with a sad and rather stern look she told Natasha all that Pierre had said. On hearing that he was going to Petersburg Natasha was astounded.

"To Petersburg!" she repeated as if unable to understand.

But noticing the grieved expression on Princess Mary's face she guessed the reason of that sadness and suddenly began to cry.

"Mary," said she, "tell me what I should do! I am afraid of being bad. Whatever you tell me, I will do. Tell me...."

"You love him?"

"Yes," whispered Natasha.

"Then why are you crying? I am happy for your sake," said Princess Mary, who because of those tears quite forgave Natasha's joy.

"It won't be just yet-someday. Think what fun it will be when I am his wife and you marry Nicholas!"

"Natasha, I have asked you not to speak of that. Let us talk about you."

They were silent awhile.

"But why go to Petersburg?" Natasha suddenly asked, and hastily replied to her own question. "But no, no, he must... Yes, Mary, He must...."

First Epilogue-1813-20
Chapter I

Seven years had passed. The storm-tossed sea of European history had subsided within its shores and seemed to have become calm. But the mysterious forces that
move humanity (mysterious because the laws of their motion are unknown to us) continued to operate.

Though the surface of the sea of history seemed motionless, the movement of humanity went on as unceasingly as the flow of time. Various groups of people formed
and dissolved, the coming formation and dissolution of kingdoms and displacement of peoples was in course of preparation.

The sea of history was not driven spasmodically from shore to shore as previously. It was seething in its depths. Historic figures were not borne by the waves from one
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                     Page      597  / 632
shore to another as before. They now seemed to rotate on one spot. The historical figures at the head of armies, who formerly reflected the movement     of the masses by
ordering wars, campaigns, and battles, now reflected the restless movement by political and diplomatic combinations, laws, and treaties.
Though the surface of the sea of history seemed motionless, the movement of humanity went on as unceasingly as the flow of time. Various groups of people formed
and dissolved, the coming formation and dissolution of kingdoms and displacement of peoples was in course of preparation.

The sea of history was not driven spasmodically from shore to shore as previously. It was seething in its depths. Historic figures were not borne by the waves from one
shore to another as before. They now seemed to rotate on one spot. The historical figures at the head of armies, who formerly reflected the movement of the masses by
ordering wars, campaigns, and battles, now reflected the restless movement by political and diplomatic combinations, laws, and treaties.

The historians call this activity of the historical figures "the reaction."

In dealing with this period they sternly condemn the historical personages who, in their opinion, caused what they describe as the reaction. All the well-known people of
that period, from Alexander and Napoleon to Madame de Stael, Photius, Schelling, Fichte, Chateaubriand, and the rest, pass before their stern judgment seat and are
acquitted or condemned according to whether they conduced to progress or to reaction.

According to their accounts a reaction took place at that time in Russia also, and the chief culprit was Alexander I, the same man who according to them was the chief
cause of the liberal movement at the commencement of his reign, being the savior of Russia.

There is no one in Russian literature now, from schoolboy essayist to learned historian, who does not throw his little stone at Alexander for things he did wrong at this
period of his reign.

"He ought to have acted in this way and in that way. In this case he did well and in that case badly. He behaved admirably at the beginning of his reign and during 1812,
but acted badly by giving a constitution to Poland, forming the Holy Alliance, entrusting power to Arakcheev, favoring Golitsyn and mysticism, and afterwards Shishkov
and Photius. He also acted badly by concerning himself with the active army and disbanding the Semenov regiment."

It would take a dozen pages to enumerate all the reproaches the historians address to him, based on their knowledge of what is good for humanity.

What do these reproaches mean?

Do not the very actions for which the historians praise Alexander I (the liberal attempts at the beginning of his reign, his struggle with Napoleon, the firmness he
displayed in 1812 and the campaign of 1813) flow from the same sources-the circumstances of his birth, education, and life-that made his personality what it was and
from which the actions for which they blame him (the Holy Alliance, the restoration of Poland, and the reaction of 1820 and later) also flowed?

In what does the substance of those reproaches lie?

It lies in the fact that an historic character like Alexander I, standing on the highest possible pinnacle of human power with the blinding light of history focused upon him;
a character exposed to those strongest of all influences: the intrigues, flattery, and self-deception inseparable from power; a character who at every moment of his life
felt a responsibility for all that was happening in Europe; and not a fictitious but a live character who like every man had his personal habits, passions, and impulses
toward goodness, beauty, and truth-that this character-though not lacking in virtue (the historians do not accuse him of that)-had not the same conception of the welfare
of humanity fifty years ago as a present-day professor who from his youth upwards has been occupied with learning: that is, with books and lectures and with taking
notes from them.

But even if we assume that fifty years ago Alexander I was mistaken in his view of what was good for the people, we must inevitably assume that the historian who
judges Alexander will also after the lapse of some time turn out to be mistaken in his view of what is good for humanity. This assumption is all the more natural and
inevitable because, watching the movement of history, we see that every year and with each new writer, opinion as to what is good for mankind changes; so that what
once seemed good, ten years later seems bad, and vice versa. And what is more, we find at one and the same time quite contradictory views as to what is bad and
what is good in history: some people regard giving a constitution to Poland and forming the Holy Alliance as praiseworthy in Alexander, while others regard it as
blameworthy.

The activity of Alexander or of Napoleon cannot be called useful or harmful, for it is impossible to say for what it was useful or harmful. If that activity displeases
somebody, this is only because it does not agree with his limited understanding of what is good. Whether the preservation of my father's house in Moscow, or the glory
of the Russian arms, or the prosperity of the Petersburg and other universities, or the freedom of Poland or the greatness of Russia, or the balance of power in Europe,
or a certain kind of European culture called "progress" appear to me to be good or bad, I must admit that besides these things the action of every historic character has
other more general purposes inaccessible to me.

But let us assume that what is called science can harmonize all contradictions and possesses an unchanging standard of good and bad by which to try historic characters
and events; let us say that Alexander could have done everything differently; let us say that with guidance from those who blame him and who profess to know the
ultimate aim of the movement of humanity, he might have arranged matters according to the program his present accusers would have given him-of nationality, freedom,
equality, and progress (these, I think, cover the ground). Let us assume that this program was possible and had then been formulated, and that Alexander had acted on
it. What would then have become of the activity of all those who opposed the tendency that then prevailed in the government-an activity that in the opinion of the
historians was good and beneficent? Their activity would not have existed: there would have been no life, there would have been nothing.

If we admit that human life can be ruled by reason, the possibility of life is destroyed.

Chapter II

If we assume as the historians do that great men lead humanity to the attainment of certain ends-the greatness of Russia or of France, the balance of power in Europe,
the diffusion of the ideas of the Revolution general progress or anything else-then it is impossible to explain the facts of history without introducing the conceptions of
chance and genius.

If the aim of the European wars at the beginning of the nineteenth century had been the aggrandizement of Russia, that aim might have been accomplished without all the
preceding wars and without the invasion. If the aim wag the aggrandizement of France, that might have been attained without the Revolution and without the Empire. If
the aim was the dissemination of ideas, the printing press could have accomplished that much better than warfare. If the aim was the progress of civilization, it is easy to
see that there are other ways of diffusing civilization more expedient than by the destruction of wealth and of human lives.

Why did it happen in this and not in some other way?

Because it happened so! "Chance created the situation; genius utilized it," says history.

Copyright
But what is (c) 2005-2009,
            chance? What isInfobase
                            genius? Media Corp.                                                                                                        Page 598 / 632
The words chance and genius do not denote any really existing thing and therefore cannot be defined. Those words only denote a certain stage of understanding of
phenomena. I do not know why a certain event occurs; I think that I cannot know it; so I do not try to know it and I talk about chance. I see a force producing effects
Why did it happen in this and not in some other way?

Because it happened so! "Chance created the situation; genius utilized it," says history.

But what is chance? What is genius?

The words chance and genius do not denote any really existing thing and therefore cannot be defined. Those words only denote a certain stage of understanding of
phenomena. I do not know why a certain event occurs; I think that I cannot know it; so I do not try to know it and I talk about chance. I see a force producing effects
beyond the scope of ordinary human agencies; I do not understand why this occurs and I talk of genius.

To a herd of rams, the ram the herdsman drives each evening into a special enclosure to feed and that becomes twice as fat as the others must seem to be a genius.
And it must appear an astonishing conjunction of genius with a whole series of extraordinary chances that this ram, who instead of getting into the general fold every
evening goes into a special enclosure where there are oats-that this very ram, swelling with fat, is killed for meat.

But the rams need only cease to suppose that all that happens to them happens solely for the attainment of their sheepish aims; they need only admit that what happens
to them may also have purposes beyond their ken, and they will at once perceive a unity and coherence in what happened to the ram that was fattened. Even if they do
not know for what purpose they are fattened, they will at least know that all that happened to the ram did not happen accidentally, and will no longer need the
conceptions of chance or genius.

Only by renouncing our claim to discern a purpose immediately intelligible to us, and admitting the ultimate purpose to be beyond our ken, may we discern the sequence
of experiences in the lives of historic characters and perceive the cause of the effect they produce (incommensurable with ordinary human capabilities), and then the
words chance and genius become superfluous.

We need only confess that we do not know the purpose of the European convulsions and that we know only the facts-that is, the murders, first in France, then in Italy,
in Africa, in Prussia, in Austria, in Spain, and in Russia-and that the movements from the west to the east and from the east to the west form the essence and purpose of
these events, and not only shall we have no need to see exceptional ability and genius in Napoleon and Alexander, but we shall be unable to consider them to be
anything but like other men, and we shall not be obliged to have recourse to chance for an explanation of those small events which made these people what they were,
but it will be clear that all those small events were inevitable.

By discarding a claim to knowledge of the ultimate purpose, we shall clearly perceive that just as one cannot imagine a blossom or seed for any single plant better suited
to it than those it produces, so it is impossible to imagine any two people more completely adapted down to the smallest detail for the purpose they had to fulfill, than
Napoleon and Alexander with all their antecedents.

Chapter III

The fundamental and essential significance of the European events of the beginning of the nineteenth century lies in the movement of the mass of the European peoples
from west to east and afterwards from east to west. The commencement of that movement was the movement from west to east. For the peoples of the west to be able
to make their warlike movement to Moscow it was necessary: (1) that they should form themselves into a military group of a size able to endure a collision with the
warlike military group of the east, (2) that they should abandon all established traditions and customs, and (3) that during their military movement they should have at
their head a man who could justify to himself and to them the deceptions, robberies, and murders which would have to be committed during that movement.

And beginning with the French Revolution the old inadequately large group was destroyed, as well as the old habits and traditions, and step by step a group was
formed of larger dimensions with new customs and traditions, and a man was produced who would stand at the head of the coming movement and bear the
responsibility for all that had to be done.

A man without convictions, without habits, without traditions, without a name, and not even a Frenchman, emerges-by what seem the strangest chances-from among all
the seething French parties, and without joining any one of them is borne forward to a prominent position.

The ignorance of his colleagues, the weakness and insignificance of his opponents, the frankness of his falsehoods, and the dazzling and self-confident limitations of this
man raise him to the head of the army. The brilliant qualities of the soldiers of the army sent to Italy, his opponents' reluctance to fight, and his own childish audacity and
self-confidence secure him military fame. Innumerable so called chances accompany him everywhere. The disfavor into which he falls with the rulers of France turns to
his advantage. His attempts to avoid his predestined path are unsuccessful: he is not received into the Russian service, and the appointment he seeks in Turkey comes to
nothing. During the war in Italy he is several times on the verge of destruction and each time is saved in an unexpected manner. Owing to various diplomatic
considerations the Russian armies-just those which might have destroyed his prestige-do not appear upon the scene till he is no longer there.

On his return from Italy he finds the government in Paris in a process of dissolution in which all those who are in it are inevitably wiped out and destroyed. And by
chance an escape from this dangerous position presents itself in the form of an aimless and senseless expedition to Africa. Again so-called chance accompanies him.
Impregnable Malta surrenders without a shot; his most reckless schemes are crowned with success. The enemy's fleet, which subsequently did not let a single boat
pass, allows his entire army to elude it. In Africa a whole series of outrages are committed against the almost unarmed inhabitants. And the men who commit these
crimes, especially their leader, assure themselves that this is admirable, this is glory-it resembles Caesar and Alexander the Great and is therefore good.

This ideal of glory and grandeur-which consists not merely in considering nothing wrong that one does but in priding oneself on every crime one commits, ascribing to it
an incomprehensible supernatural significance-that ideal, destined to guide this man and his associates, had scope for its development in Africa. Whatever he does
succeeds. The plague does not touch him. The cruelty of murdering prisoners is not imputed to him as a fault. His childishly rash, uncalled-for, and ignoble departure
from Africa, leaving his comrades in distress, is set down to his credit, and again the enemy's fleet twice lets him slip past. When, intoxicated by the crimes he has
committed so successfully, he reaches Paris, the dissolution of the republican government, which a year earlier might have ruined him, has reached its extreme limit, and
his presence there now as a newcomer free from party entanglements can only serve to exalt him-and though he himself has no plan, he is quite ready for his new role.

He had no plan, he was afraid of everything, but the parties snatched at him and demanded his participation.

He alone-with his ideal of glory and grandeur developed in Italy and Egypt, his insane self-adulation, his boldness in crime and frankness in lying-he alone could justify
what had to be done.

He is needed for the place that awaits him, and so almost apart from his will and despite his indecision, his lack of a plan, and all his mistakes, he is drawn into a
conspiracy that aims at seizing power and the conspiracy is crowned with success.

He is pushed into a meeting of the legislature. In alarm he wishes to flee, considering himself lost. He pretends to fall into a swoon and says senseless things that should
 Copyright
have ruined(c) 2005-2009,
            him.            Infobase
                 But the once          Media
                               proud and       Corp.
                                           shrewd                                                                                                      Page
                                                    rulers of France, feeling that their part is played out, are even more bewildered than he, and do not      599
                                                                                                                                                          say the     / 632
                                                                                                                                                                  words  they
should have said to destroy him and retain their power.
conspiracy that aims at seizing power and the conspiracy is crowned with success.

He is pushed into a meeting of the legislature. In alarm he wishes to flee, considering himself lost. He pretends to fall into a swoon and says senseless things that should
have ruined him. But the once proud and shrewd rulers of France, feeling that their part is played out, are even more bewildered than he, and do not say the words they
should have said to destroy him and retain their power.

Chance, millions of chances, give him power, and all men as if by agreement co-operate to confirm that power. Chance forms the characters of the rulers of France,
who submit to him; chance forms the character of Paul I of Russia who recognizes his government; chance contrives a plot against him which not only fails to harm him
but confirms his power. Chance puts the Duc d'Enghien in his hands and unexpectedly causes him to kill him-thereby convincing the mob more forcibly than in any other
way that he had the right, since he had the might. Chance contrives that though he directs all his efforts to prepare an expedition against England (which would inevitably
have ruined him) he never carries out that intention, but unexpectedly falls upon Mack and the Austrians, who surrender without a battle. Chance and genius give him
the victory at Austerlitz; and by chance all men, not only the French but all Europe-except England which does not take part in the events about to happen-despite their
former horror and detestation of his crimes, now recognize his authority, the title he has given himself, and his ideal of grandeur and glory, which seems excellent and
reasonable to them all.

As if measuring themselves and preparing for the coming movement, the western forces push toward the east several times in 1805, 1806, 1807, and 1809, gaining
strength and growing. In 1811 the group of people that had formed in France unites into one group with the peoples of Central Europe. The strength of the justification
of the man who stands at the head of the movement grows with the increased size of the group. During the ten-year preparatory period this man had formed relations
with all the crowned heads of Europe. The discredited rulers of the world can oppose no reasonable ideal to the insensate Napoleonic ideal of glory and grandeur. One
after another they hasten to display their insignificance before him. The King of Prussia sends his wife to seek the great man's mercy; the Emperor of Austria considers it
a favor that this man receives a daughter the Caesars into his bed; the Pope, the guardian of all that the nations hold sacred, utilizes religion for the aggrandizement of
the great man. It is not Napoleon who prepares himself for the accomplishment of his role, so much as all those round him who prepare him to take on himself the
whole responsibility for what is happening and has to happen. There is no step, no crime or petty fraud he commits, which in the mouths of those around him is not at
once represented as a great deed. The most suitable fete the Germans can devise for him is a celebration of Jena and Auerstadt. Not only is he great, but so are his
ancestors, his brothers, his stepsons, and his brothers-in-law. Everything is done to deprive him of the remains of his reason and to prepare him for his terrible part.
And when he is ready so too are the forces.

The invasion pushes eastward and reaches its final goal-Moscow. That city is taken; the Russian army suffers heavier losses than the opposing armies had suffered in
the former war from Austerlitz to Wagram. But suddenly instead of those chances and that genius which hitherto had so consistently led him by an uninterrupted series
of successes to the predestined goal, an innumerable sequence of inverse chances occur-from the cold in his head at Borodino to the sparks which set Moscow on fire,
and the frosts-and instead of genius, stupidity and immeasurable baseness become evident.

The invaders flee, turn back, flee again, and all the chances are now not for Napoleon but always against him.

A countermovement is then accomplished from east to west with a remarkable resemblance to the preceding movement from west to east. Attempted drives from east
to west-similar to the contrary movements of 1805, 1807, and 1809-precede the great westward movement; there is the same coalescence into a group of enormous
dimensions; the same adhesion of the people of Central Europe to the movement; the same hesitation midway, and the same increasing rapidity as the goal is
approached.

Paris, the ultimate goal, is reached. The Napoleonic government and army are destroyed. Napoleon himself is no longer of any account; all his actions are evidently
pitiful and mean, but again an inexplicable chance occurs. The allies detest Napoleon whom they regard as the cause of their sufferings. Deprived of power and
authority, his crimes and his craft exposed, he should have appeared to them what he appeared ten years previously and one year later-an outlawed brigand. But by
some strange chance no one perceives this. His part is not yet ended. The man who ten years before and a year later was considered an outlawed brigand is sent to an
island two days' sail from France, which for some reason is presented to him as his dominion, and guards are given to him and millions of money are paid him.

Chapter IV

The flood of nations begins to subside into its normal channels. The waves of the great movement abate, and on the calm surface eddies are formed in which float the
diplomatists, who imagine that they have caused the floods to abate.

But the smooth sea again suddenly becomes disturbed. The diplomatists think that their disagreements are the cause of this fresh pressure of natural forces; they
anticipate war between their sovereigns; the position seems to them insoluble. But the wave they feel to be rising does not come from the quarter they expect. It rises
again from the same point as before-Paris. The last backwash of the movement from the west occurs: a backwash which serves to solve the apparently insuperable
diplomatic difficulties and ends the military movement of that period of history.

The man who had devastated France returns to France alone, without any conspiracy and without soldiers. Any guard might arrest him, but by strange chance no one
does so and all rapturously greet the man they cursed the day before and will curse again a month later.

This man is still needed to justify the final collective act.

That act is performed.

The last role is played. The actor is bidden to disrobe and wash off his powder and paint: he will not be wanted any more.

And some years pass during which he plays a pitiful comedy to himself in solitude on his island, justifying his actions by intrigues and lies when the justification is no
longer needed, and displaying to the whole world what it was that people had mistaken for strength as long as an unseen hand directed his actions.

The manager having brought the drama to a close and stripped the actor shows him to us.

"See what you believed in! This is he! Do you now see that it was not he but I who moved you?"

But dazed by the force of the movement, it was long before people understood this.

Still greater coherence and inevitability is seen in the life of Alexander I, the man who stood at the head of the countermovement from east to west.

What was needed for him who, overshadowing others, stood at the head of that movement from east to west?
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 600 / 632
What was needed was a sense of justice and a sympathy with European affairs, but a remote sympathy not dulled by petty interests; a moral superiority over those
sovereigns of the day who co-operated with him; a mild and attractive personality; and a personal grievance against Napoleon. And all this was found in Alexander I;
all this had been prepared by innumerable so-called chances in his life: his education, his early liberalism, the advisers who surrounded him, and by Austerlitz, and Tilsit,
Still greater coherence and inevitability is seen in the life of Alexander I, the man who stood at the head of the countermovement from east to west.

What was needed for him who, overshadowing others, stood at the head of that movement from east to west?

What was needed was a sense of justice and a sympathy with European affairs, but a remote sympathy not dulled by petty interests; a moral superiority over those
sovereigns of the day who co-operated with him; a mild and attractive personality; and a personal grievance against Napoleon. And all this was found in Alexander I;
all this had been prepared by innumerable so-called chances in his life: his education, his early liberalism, the advisers who surrounded him, and by Austerlitz, and Tilsit,
and Erfurt.

During the national war he was inactive because he was not needed. But as soon as the necessity for a general European war presented itself he appeared in his place
at the given moment and, uniting the nations of Europe, led them to the goal.

The goal is reached. After the final war of 1815 Alexander possesses all possible power. How does he use it?

Alexander I-the pacifier of Europe, the man who from his early years had striven only for his people's welfare, the originator of the liberal innovations in his fatherland-
now that he seemed to possess the utmost power and therefore to have the possibility of bringing about the welfare of his peoples-at the time when Napoleon in exile
was drawing up childish and mendacious plans of how he would have made mankind happy had he retained power-Alexander I, having fulfilled his mission and feeling
the hand of God upon him, suddenly recognizes the insignificance of that supposed power, turns away from it, and gives it into the hands of contemptible men whom he
despises, saying only:

"Not unto us, not unto us, but unto Thy Name!... I too am a man like the rest of you. Let me live like a man and think of my soul and of God."

As the sun and each atom of ether is a sphere complete in itself, and yet at the same time only a part of a whole too immense for man to comprehend, so each individual
has within himself his own aims and yet has them to serve a general purpose incomprehensible to man.

A bee settling on a flower has stung a child. And the child is afraid of bees and declares that bees exist to sting people. A poet admires the bee sucking from the chalice
of a flower and says it exists to suck the fragrance of flowers. A beekeeper, seeing the bee collect pollen from flowers and carry it to the hive, says that it exists to
gather honey. Another beekeeper who has studied the life of the hive more closely says that the bee gathers pollen dust to feed the young bees and rear a queen, and
that it exists to perpetuate its race. A botanist notices that the bee flying with the pollen of a male flower to a pistil fertilizes the latter, and sees in this the purpose of the
bee's existence. Another, observing the migration of plants, notices that the bee helps in this work, and may say that in this lies the purpose of the bee. But the ultimate
purpose of the bee is not exhausted by the first, the second, or any of the processes the human mind can discern. The higher the human intellect rises in the discovery of
these purposes, the more obvious it becomes, that the ultimate purpose is beyond our comprehension.

All that is accessible to man is the relation of the life of the bee to other manifestations of life. And so it is with the purpose of historic characters and nations.

Chapter V

Natasha's wedding to Bezukhov, which took place in 1813, was the last happy event in the family of the old Rostovs. Count Ilya Rostov died that same year and, as
always happens, after the father's death the family group broke up.

The events of the previous year: the burning of Moscow and the flight from it, the death of Prince Andrew, Natasha's despair, Petya's death, and the old countess' grief
fell blow after blow on the old count's head. He seemed to be unable to understand the meaning of all these events, and bowed his old head in a spiritual sense as if
expecting and inviting further blows which would finish him. He seemed now frightened and distraught and now unnaturally animated and enterprising.

The arrangements for Natasha's marriage occupied him for a while. He ordered dinners and suppers and obviously tried to appear cheerful, but his cheerfulness was
not infectious as it used to be: on the contrary it evoked the compassion of those who knew and liked him.

When Pierre and his wife had left, he grew very quiet and began to complain of depression. A few days later he fell ill and took to his bed. He realized from the first
that he would not get up again, despite the doctor's encouragement. The countess passed a fortnight in an armchair by his pillow without undressing. Every time she
gave him his medicine he sobbed and silently kissed her hand. On his last day, sobbing, he asked her and his absent son to forgive him for having dissipated their
property-that being the chief fault of which he was conscious. After receiving communion and unction he quietly died; and next day a throng of acquaintances who came
to pay their last respects to the deceased filled the house rented by the Rostovs. All these acquaintances, who had so often dined and danced at his house and had so
often laughed at him, now said, with a common feeling of self-reproach and emotion, as if justifying themselves: "Well, whatever he may have been he was a most
worthy man. You don't meet such men nowadays.... And which of us has not weaknesses of his own?"

It was just when the count's affairs had become so involved that it was impossible to say what would happen if he lived another year that he unexpectedly died.

Nicholas was with the Russian army in Paris when the news of his father's death reached him. He at once resigned his commission, and without waiting for it to be
accepted took leave of absence and went to Moscow. The state of the count's affairs became quite obvious a month after his death, surprising everyone by the
immense total of small debts the existence of which no one had suspected. The debts amounted to double the value of the property.

Friends and relations advised Nicholas to decline the inheritance. But he regarded such a refusal as a slur on his father's memory, which he held sacred, and therefore
would not hear of refusing and accepted the inheritance together with the obligation to pay the debts.

The creditors who had so long been silent, restrained by a vague but powerful influence exerted on them while he lived by the count's careless good nature, all
proceeded to enforce their claims at once. As always happens in such cases rivalry sprang up as to which should get paid first, and those who like Mitenka held
promissory notes given them as presents now became the most exacting of the creditors. Nicholas was allowed no respite and no peace, and those who had seemed to
pity the old man-the cause of their losses (if they were losses)-now remorselessly pursued the young heir who had voluntarily undertaken the debts and was obviously
not guilty of contracting them.

Not one of the plans Nicholas tried succeeded; the estate was sold by auction for half its value, and half the debts still remained unpaid. Nicholas accepted thirty
thousand rubles offered him by his brother-in-law Bezukhov to pay off debts he regarded as genuinely due for value received. And to avoid being imprisoned for the
remainder, as the creditors threatened, he re-entered the government service.

He could not rejoin the army where he would have been made colonel at the next vacancy, for his mother now clung to him as her one hold on life; and so despite his
reluctant to remain in Moscow among people who had known him before, and despite his abhorrence of the civil service, he accepted a post in Moscow in that
service, doffed the uniform of which he was so fond, and moved with his mother and Sonya to a small house on the Sivtsev Vrazhek.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                                Page 601 / 632
Natasha and Pierre were living in Petersburg at the time and had no clear idea of Nicholas' circumstances. Having borrowed money from his brother-in-law, Nicholas
tried to hide his wretched condition from him. His position was the more difficult because with his salary of twelve hundred rubles he had not only to keep himself, his
He could not rejoin the army where he would have been made colonel at the next vacancy, for his mother now clung to him as her one hold on life; and so despite his
reluctant to remain in Moscow among people who had known him before, and despite his abhorrence of the civil service, he accepted a post in Moscow in that
service, doffed the uniform of which he was so fond, and moved with his mother and Sonya to a small house on the Sivtsev Vrazhek.

Natasha and Pierre were living in Petersburg at the time and had no clear idea of Nicholas' circumstances. Having borrowed money from his brother-in-law, Nicholas
tried to hide his wretched condition from him. His position was the more difficult because with his salary of twelve hundred rubles he had not only to keep himself, his
mother, and Sonya, but had to shield his mother from knowledge of their poverty. The countess could not conceive of life without the luxurious conditions she had been
used to from childhood and, unable to realize how hard it was for her son, kept demanding now a carriage (which they did not keep) to send for a friend, now some
expensive article of food for herself, or wine for her son, or money to buy a present as a surprise for Natasha or Sonya, or for Nicholas himself.

Sonya kept house, attended on her aunt, read to her, put up with her whims and secret ill-will, and helped Nicholas to conceal their poverty from the old countess.
Nicholas felt himself irredeemably indebted to Sonya for all she was doing for his mother and greatly admired her patience and devotion, but tried to keep aloof from
her.

He seemed in his heart to reproach her for being too perfect, and because there was nothing to reproach her with. She had all that people are valued for, but little that
could have made him love her. He felt that the more he valued her the less he loved her. He had taken her at her word when she wrote giving him his freedom and now
behaved as if all that had passed between them had been long forgotten and could never in any case be renewed.

Nicholas' position became worse and worse. The idea of putting something aside out of his salary proved a dream. Not only did he not save anything, but to comply
with his mother's demands he even incurred some small debts. He could see no way out of this situation. The idea of marrying some rich woman, which was suggested
to him by his female relations, was repugnant to him. The other way out-his mother's death-never entered his head. He wished for nothing and hoped for nothing, and
deep in his heart experienced a gloomy and stern satisfaction in an uncomplaining endurance of his position. He tried to avoid his old acquaintances with their
commiseration and offensive offers of assistance; he avoided all distraction and recreation, and even at home did nothing but play cards with his mother, pace silently up
and down the room, and smoke one pipe after another. He seemed carefully to cherish within himself the gloomy mood which alone enabled him to endure his position.

Chapter VI

At the beginning of winter Princess Mary came to Moscow. From reports current in town she learned how the Rostovs were situated, and how "the son has sacrificed
himself for his mother," as people were saying.

"I never expected anything else of him," said Princess Mary to herself, feeling a joyous sense of her love for him. Remembering her friendly relations with all the Rostovs
which had made her almost a member of the family, she thought it her duty to go to see them. But remembering her relations with Nicholas in Voronezh she was shy
about doing so. Making a great effort she did however go to call on them a few weeks after her arrival in Moscow.

Nicholas was the first to meet her, as the countess' room could only be reached through his. But instead of being greeted with pleasure as she had expected, at his first
glance at her his face assumed a cold, stiff, proud expression she had not seen on it before. He inquired about her health, led the way to his mother, and having sat there
for five minutes left the room.

When the princess came out of the countess' room Nicholas met her again, and with marked solemnity and stiffness accompanied her to the anteroom. To her remarks
about his mother's health he made no reply. "What's that to you? Leave me in peace," his looks seemed to say.

"Why does she come prowling here? What does she want? I can't bear these ladies and all these civilities!" said he aloud in Sonya's presence, evidently unable to
repress his vexation, after the princess' carriage had disappeared.

"Oh, Nicholas, how can you talk like that?" cried Sonya, hardly able to conceal her delight. "She is so kind and Mamma is so fond of her!"

Nicholas did not reply and tried to avoid speaking of the princess any more. But after her visit the old countess spoke of her several times a day.

She sang her praises, insisted that her son must call on her, expressed a wish to see her often, but yet always became ill-humored when she began to talk about her.

Nicholas tried to keep silence when his mother spoke of the princess, but his silence irritated her.

"She is a very admirable and excellent young woman," said she, "and you must go and call on her. You would at least be seeing somebody, and I think it must be dull
for you only seeing us."

"But I don't in the least want to, Mamma."

"You used to want to, and now you don't. Really I don't understand you, my dear. One day you are dull, and the next you refuse to see anyone."

"But I never said I was dull."

"Why, you said yourself you don't want even to see her. She is a very admirable young woman and you always liked her, but now suddenly you have got some notion
or other in your head. You hide everything from me."

"Not at all, Mamma."

"If I were asking you to do something disagreeable now-but I only ask you to return a call. One would think mere politeness required it.... Well, I have asked you, and
now I won't interfere any more since you have secrets from your mother."

"Well, then, I'll go if you wish it."

"It doesn't matter to me. I only wish it for your sake."

Nicholas sighed, bit his mustache, and laid out the cards for a patience, trying to divert his mother's attention to another topic.

The same conversation was repeated next day and the day after, and the day after that.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 602 / 632
After her visit to the Rostovs and her unexpectedly chilly reception by Nicholas, Princess Mary confessed to herself that she had been right in not wishing to be the first
to call.
Nicholas sighed, bit his mustache, and laid out the cards for a patience, trying to divert his mother's attention to another topic.

The same conversation was repeated next day and the day after, and the day after that.

After her visit to the Rostovs and her unexpectedly chilly reception by Nicholas, Princess Mary confessed to herself that she had been right in not wishing to be the first
to call.

"I expected nothing else," she told herself, calling her pride to her aid. "I have nothing to do with him and I only wanted to see the old lady, who was always kind to me
and to whom I am under many obligations."

But she could not pacify herself with these reflections; a feeling akin to remorse troubled her when she thought of her visit. Though she had firmly resolved not to call on
the Rostovs again and to forget the whole matter, she felt herself all the time in an awkward position. And when she asked herself what distressed her, she had to admit
that it was her relation to Rostov. His cold, polite manner did not express his feeling for her (she knew that) but it concealed something, and until she could discover
what that something was, she felt that she could not be at ease.

One day in midwinter when sitting in the schoolroom attending to her nephew's lessons, she was informed that Rostov had called. With a firm resolution not to betray
herself and not show her agitation, she sent for Mademoiselle Bourienne and went with her to the drawing room.

Her first glance at Nicholas' face told her that he had only come to fulfill the demands of politeness, and she firmly resolved to maintain the tone in which he addressed
her.

They spoke of the countess' health, of their mutual friends, of the latest war news, and when the ten minutes required by propriety had elapsed after which a visitor may
rise, Nicholas got up to say good-by.

With Mademoiselle Bourienne's help the princess had maintained the conversation very well, but at the very last moment, just when he rose, she was so tired of talking
of what did not interest her, and her mind was so full of the question why she alone was granted so little happiness in life, that in a fit of absent-mindedness she sat still,
her luminous eyes gazing fixedly before her, not noticing that he had risen.

Nicholas glanced at her and, wishing to appear not to notice her abstraction, made some remark to Mademoiselle Bourienne and then again looked at the princess. She
still sat motionless with a look of suffering on her gentle face. He suddenly felt sorry for her and was vaguely conscious that he might be the cause of the sadness her
face expressed. He wished to help her and say something pleasant, but could think of nothing to say.

"Good-by, Princess!" said he.

She started, flushed, and sighed deeply.

"Oh, I beg your pardon," she said as if waking up. "Are you going already, Count? Well then, good-by! Oh, but the cushion for the countess!"

"Wait a moment, I'll fetch it," said Mademoiselle Bourienne, and she left the room.

They both sat silent, with an occasional glance at one another.

"Yes, Princess," said Nicholas at last with a sad smile, "it doesn't seem long ago since we first met at Bogucharovo, but how much water has flowed since then! In what
distress we all seemed to be then, yet I would give much to bring back that time... but there's no bringing it back."

Princess Mary gazed intently into his eyes with her own luminous ones as he said this. She seemed to be trying to fathom the hidden meaning of his words which would
explain his feeling for her.

"Yes, yes," said she, "but you have no reason to regret the past, Count. As I understand your present life, I think you will always recall it with satisfaction, because the
self-sacrifice that fills it now..."

"I cannot accept your praise," he interrupted her hurriedly. "On the contrary I continually reproach myself.... But this is not at all an interesting or cheerful subject."

His face again resumed its former stiff and cold expression. But the princess had caught a glimpse of the man she had known and loved, and it was to him that she now
spoke.

"I thought you would allow me to tell you this," she said. "I had come so near to you... and to all your family that I thought you would not consider my sympathy
misplaced, but I was mistaken," and suddenly her voice trembled. "I don't know why," she continued, recovering herself, "but you used to be different, and..."

"There are a thousand reasons why," laying special emphasis on the why. "Thank you, Princess," he added softly. "Sometimes it is hard."

"So that's why! That's why!" a voice whispered in Princess Mary's soul. "No, it was not only that gay, kind, and frank look, not only that handsome exterior, that I
loved in him. I divined his noble, resolute, self-sacrificing spirit too," she said to herself. "Yes, he is poor now and I am rich.... Yes, that's the only reason.... Yes, were it
not for that..." And remembering his former tenderness, and looking now at his kind, sorrowful face, she suddenly understood the cause of his coldness.

"But why, Count, why?" she almost cried, unconsciously moving closer to him. "Why? Tell me. You must tell me!"

He was silent.

"I don't understand your why, Count," she continued, "but it's hard for me... I confess it. For some reason you wish to deprive me of our former friendship. And that
hurts me." There were tears in her eyes and in her voice. "I have had so little happiness in life that every loss is hard for me to bear.... Excuse me, good-by!" and
suddenly she began to cry and was hurrying from the room.

"Princess, for God's sake!" he exclaimed, trying to stop her. "Princess!"

She turned round. For a few seconds they gazed silently into one another's eyes-and what had seemed impossible and remote suddenly became possible, inevitable,
and very near.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 603 / 632
Chapter VII
"Princess, for God's sake!" he exclaimed, trying to stop her. "Princess!"

She turned round. For a few seconds they gazed silently into one another's eyes-and what had seemed impossible and remote suddenly became possible, inevitable,
and very near.

Chapter VII

In the winter of 1813 Nicholas married Princess Mary and moved to Bald Hills with his wife, his mother, and Sonya.

Within four years he had paid off all his remaining debts without selling any of his wife's property, and having received a small inheritance on the death of a cousin he
paid his debt to Pierre as well.

In another three years, by 1820, he had so managed his affairs that he was able to buy a small estate adjoining Bald Hills and was negotiating to buy back Otradnoe-
that being his pet dream.

Having started farming from necessity, he soon grew so devoted to it that it became his favorite and almost his sole occupation. Nicholas was a plain farmer: he did not
like innovations, especially the English ones then coming into vogue. He laughed at theoretical treatises on estate management, disliked factories, the raising of expensive
products, and the buying of expensive seed corn, and did not make a hobby of any particular part of the work on his estate. He always had before his mind's eye the
estate as a whole and not any particular part of it. The chief thing in his eyes was not the nitrogen in the soil, nor the oxygen in the air, nor manures, nor special plows,
but that most important agent by which nitrogen, oxygen, manure, and plow were made effective-the peasant laborer. When Nicholas first began farming and began to
understand its different branches, it was the serf who especially attracted his attention. The peasant seemed to him not merely a tool, but also a judge of farming and an
end in himself. At first he watched the serfs, trying to understand their aims and what they considered good and bad, and only pretended to direct them and give orders
while in reality learning from them their methods, their manner of speech, and their judgment of what was good and bad. Only when he had understood the peasants'
tastes and aspirations, had learned to talk their language, to grasp the hidden meaning of their words, and felt akin to them did he begin boldly to manage his serfs, that
is, to perform toward them the duties demanded of him. And Nicholas' management produced very brilliant results.

Guided by some gift of insight, on taking up the management of the estates he at once unerringly appointed as bailiff, village elder, and delegate, the very men the serfs
would themselves have chosen had they had the right to choose, and these posts never changed hands. Before analyzing the properties of manure, before entering into
the debit and credit (as he ironically called it), he found out how many cattle the peasants had and increased the number by all possible means. He kept the peasant
families together in the largest groups possible, not allowing the family groups to divide into separate households. He was hard alike on the lazy, the depraved, and the
weak, and tried to get them expelled from the commune.

He was as careful of the sowing and reaping of the peasants' hay and corn as of his own, and few landowners had their crops sown and harvested so early and so well,
or got so good a return, as did Nicholas.

He disliked having anything to do with the domestic serfs-the "drones" as he called them-and everyone said he spoiled them by his laxity. When a decision had to be
taken regarding a domestic serf, especially if one had to be punished, he always felt undecided and consulted everybody in the house; but when it was possible to have
a domestic serf conscripted instead of a land worker he did so without the least hesitation. He never felt any hesitation in dealing with the peasants. He knew that his
every decision would be approved by them all with very few exceptions.

He did not allow himself either to be hard on or punish a man, or to make things easy for or reward anyone, merely because he felt inclined to do so. He could not have
said by what standard he judged what he should or should not do, but the standard was quite firm and definite in his own mind.

Often, speaking with vexation of some failure or irregularity, he would say: "What can one do with our Russian peasants?" and imagined that he could not bear them.

Yet he loved "our Russian peasants" and their way of life with his whole soul, and for that very reason had understood and assimilated the one way and manner of
farming which produced good results.

Countess Mary was jealous of this passion of her husband's and regretted that she could not share it; but she could not understand the joys and vexations he derived
from that world, to her so remote and alien. She could not understand why he was so particularly animated and happy when, after getting up at daybreak and spending
the whole morning in the fields or on the threshing floor, he returned from the sowing or mowing or reaping to have tea with her. She did not understand why he spoke
with such admiration and delight of the farming of the thrifty and well-to-do peasant Matthew Ermishin, who with his family had carted corn all night; or of the fact that
his (Nicholas') sheaves were already stacked before anyone else had his harvest in. She did not understand why he stepped out from the window to the veranda and
smiled under his mustache and winked so joyfully, when warm steady rain began to fall on the dry and thirsty shoots of the young oats, or why when the wind carried
away a threatening cloud during the hay harvest he would return from the barn, flushed, sunburned, and perspiring, with a smell of wormwood and gentian in his hair
and, gleefully rubbing his hands, would say: "Well, one more day and my grain and the peasants' will all be under cover."

Still less did she understand why he, kindhearted and always ready to anticipate her wishes, should become almost desperate when she brought him a petition from
some peasant men or women who had appealed to her to be excused some work; why he, that kind Nicholas, should obstinately refuse her, angrily asking her not to
interfere in what was not her business. She felt he had a world apart, which he loved passionately and which had laws she had not fathomed.

Sometimes when, trying to understand him, she spoke of the good work he was doing for his serfs, he would be vexed and reply: "Not in the least; it never entered my
head and I wouldn't do that for their good! That's all poetry and old wives' talk-all that doing good to one's neighbor! What I want is that our children should not have
to go begging. I must put our affairs in order while I am alive, that's all. And to do that, order and strictness are essential.... That's all about it!" said he, clenching his
vigorous fist. "And fairness, of course," he added, "for if the peasant is naked and hungry and has only one miserable horse, he can do no good either for himself or for
me."

And all Nicholas did was fruitful-probably just because he refused to allow himself to think that he was doing good to others for virtue's sake. His means increased
rapidly; serfs from neighboring estates came to beg him to buy them, and long after his death the memory of his administration was devoutly preserved among the serfs.
"He was a master... the peasants' affairs first and then his own. Of course he was not to be trifled with either-in a word, he was a real master!"

Chapter VIII

One matter connected with his management sometimes worried Nicholas, and that was his quick temper together with his old hussar habit of making free use of his
fists. At first he saw nothing reprehensible in this, but in the second year of his marriage his view of that form of punishment suddenly changed.

Once in summer he had sent for the village elder from Bogucharovo, a man who had succeeded to the post when Dron died and who was accused of dishonesty and
 Copyright
various     (c) 2005-2009,
        irregularities.       Infobase
                        Nicholas       Media
                                 went out       Corp.
                                          into the                                                                                                    Page
                                                   porch to question him, and immediately after the elder had given a few replies the sound of cries and     604
                                                                                                                                                         blows were/ heard.
                                                                                                                                                                     632
On returning to lunch Nicholas went up to his wife, who sat with her head bent low over her embroidery frame, and as usual began to tell her what he had been doing
that morning. Among other things he spoke of the Bogucharovo elder. Countess Mary turned red and then pale, but continued to sit with head bowed and lips
fists. At first he saw nothing reprehensible in this, but in the second year of his marriage his view of that form of punishment suddenly changed.

Once in summer he had sent for the village elder from Bogucharovo, a man who had succeeded to the post when Dron died and who was accused of dishonesty and
various irregularities. Nicholas went out into the porch to question him, and immediately after the elder had given a few replies the sound of cries and blows were heard.
On returning to lunch Nicholas went up to his wife, who sat with her head bent low over her embroidery frame, and as usual began to tell her what he had been doing
that morning. Among other things he spoke of the Bogucharovo elder. Countess Mary turned red and then pale, but continued to sit with head bowed and lips
compressed and gave her husband no reply.

"Such an insolent scoundrel!" he cried, growing hot again at the mere recollection of him. "If he had told me he was drunk and did not see... But what is the matter with
you, Mary?" he suddenly asked.

Countess Mary raised her head and tried to speak, but hastily looked down again and her lips puckered.

"Why, whatever is the matter, my dearest?"

The looks of the plain Countess Mary always improved when she was in tears. She never cried from pain or vexation, but always from sorrow or pity, and when she
wept her radiant eyes acquired an irresistible charm.

The moment Nicholas took her hand she could no longer restrain herself and began to cry.

"Nicholas, I saw it... he was to blame, but why do you... Nicholas!" and she covered her face with her hands.

Nicholas said nothing. He flushed crimson, left her side, and paced up and down the room. He understood what she was weeping about, but could not in his heart at
once agree with her that what he had regarded from childhood as quite an everyday event was wrong. "Is it just sentimentality, old wives' tales, or is she right?" he
asked himself. Before he had solved that point he glanced again at her face filled with love and pain, and he suddenly realized that she was right and that he had long
been sinning against himself.

"Mary," he said softly, going up to her, "it will never happen again; I give you my word. Never," he repeated in a trembling voice like a boy asking for forgiveness.

The tears flowed faster still from the countess' eyes. She took his hand and kissed it.

"Nicholas, when when did you break your cameo?" she asked to change the subject, looking at his finger on which he wore a ring with a cameo of Laocoon's head.

"Today-it was the same affair. Oh, Mary, don't remind me of it!" and again he flushed. "I give you my word of honor it shan't occur again, and let this always be a
reminder to me," and he pointed to the broken ring.

After that, when in discussions with his village elders or stewards the blood rushed to his face and his fists began to clench, Nicholas would turn the broken ring on his
finger and would drop his eyes before the man who was making him angry. But he did forget himself once or twice within a twelvemonth, and then he would go and
confess to his wife, and would again promise that this should really be the very last time.

"Mary, you must despise me!" he would say. "I deserve it."

"You should go, go away at once, if you don't feel strong enough to control yourself," she would reply sadly, trying to comfort her husband.

Among the gentry of the province Nicholas was respected but not liked. He did not concern himself with the interests of his own class, and consequently some thought
him proud and others thought him stupid. The whole summer, from spring sowing to harvest, he was busy with the work on his farm. In autumn he gave himself up to
hunting with the same business like seriousness-leaving home for a month, or even two, with his hunt. In winter he visited his other villages or spent his time reading. The
books he read were chiefly historical, and on these he spent a certain sum every year. He was collecting, as he said, a serious library, and he made it a rule to read
through all the books he bought. He would sit in his study with a grave air, reading-a task he first imposed upon himself as a duty, but which afterwards became a habit
affording him a special kind of pleasure and a consciousness of being occupied with serious matters. In winter, except for business excursions, he spent most of his time
at home making himself one with his family and entering into all the details of his children's relations with their mother. The harmony between him and his wife grew
closer and closer and he daily discovered fresh spiritual treasures in her.

From the time of his marriage Sonya had lived in his house. Before that, Nicholas had told his wife all that had passed between himself and Sonya, blaming himself and
commending her. He had asked Princess Mary to be gentle and kind to his cousin. She thoroughly realized the wrong he had done Sonya, felt herself to blame toward
her, and imagined that her wealth had influenced Nicholas' choice. She could not find fault with Sonya in any way and tried to be fond of her, but often felt ill-will
toward her which she could not overcome.

Once she had a talk with her friend Natasha about Sonya and about her own injustice toward her.

"You know," said Natasha, "you have read the Gospels a great deal-there is a passage in them that just fits Sonya."

"What?" asked Countess Mary, surprised.

"'To him that hath shall be given, and from him that hath not shall be taken away.' You remember? She is one that hath not; why, I don't know. Perhaps she lacks
egotism, I don't know, but from her is taken away, and everything has been taken away. Sometimes I am dreadfully sorry for her. Formerly I very much wanted
Nicholas to marry her, but I always had a sort of presentiment that it would not come off. She is a sterile flower, you know-like some strawberry blossoms. Sometimes
I am sorry for her, and sometimes I think she doesn't feel it as you or I would."

Though Countess Mary told Natasha that those words in the Gospel must be understood differently, yet looking at Sonya she agreed with Natasha's explanation. It
really seemed that Sonya did not feel her position trying, and had grown quite reconciled to her lot as a sterile flower. She seemed to be fond not so much of individuals
as of the family as a whole. Like a cat, she had attached herself not to the people but to the home. She waited on the old countess, petted and spoiled the children, was
always ready to render the small services for which she had a gift, and all this was unconsciously accepted from her with insufficient gratitude.

The country seat at Bald Hills had been rebuilt, though not on the same scale as under the old prince.

The  buildings,
 Copyright  (c) begun under straitened
                2005-2009,             circumstances,
                            Infobase Media   Corp. were more than simple. The immense house on the old stone foundations was of wood, plastered         only inside. It
                                                                                                                                                  Page 605 / 632
had bare deal floors and was furnished with very simple hard sofas, armchairs, tables, and chairs made by their own serf carpenters out of their own birchwood. The
house was spacious and had rooms for the house serfs and apartments for visitors. Whole families of the Rostovs' and Bolkonskis' relations sometimes came to Bald
Hills with sixteen horses and dozens of servants and stayed for months. Besides that, four times a year, on the name days and birthdays of the hosts, as many as a
The country seat at Bald Hills had been rebuilt, though not on the same scale as under the old prince.

The buildings, begun under straitened circumstances, were more than simple. The immense house on the old stone foundations was of wood, plastered only inside. It
had bare deal floors and was furnished with very simple hard sofas, armchairs, tables, and chairs made by their own serf carpenters out of their own birchwood. The
house was spacious and had rooms for the house serfs and apartments for visitors. Whole families of the Rostovs' and Bolkonskis' relations sometimes came to Bald
Hills with sixteen horses and dozens of servants and stayed for months. Besides that, four times a year, on the name days and birthdays of the hosts, as many as a
hundred visitors would gather there for a day or two. The rest of the year life pursued its unbroken routine with its ordinary occupations, and its breakfasts, lunches,
dinners, and suppers, provided out of the produce of the estate.

Chapter IX

It was the eve of St. Nicholas, the fifth of December, 1820. Natasha had been staying at her brother's with her husband and children since early autumn. Pierre had
gone to Petersburg on business of his own for three weeks as he said, but had remained there nearly seven weeks and was expected back every minute.

Besides the Bezukhov family, Nicholas' old friend the retired General Vasili Dmitrich Denisov was staying with the Rostovs this fifth of December.

On the sixth, which was his name day when the house would be full of visitors, Nicholas knew he would have to exchange his Tartar tunic for a tail coat, and put on
narrow boots with pointed toes, and drive to the new church he had built, and then receive visitors who would come to congratulate him, offer them refreshments, and
talk about the elections of the nobility; but he considered himself entitled to spend the eve of that day in his usual way. He examined the bailiff's accounts of the village in
Ryazan which belonged to his wife's nephew, wrote two business letters, and walked over to the granaries, cattle yards and stables before dinner. Having taken
precautions against the general drunkenness to be expected on the morrow because it was a great saint's day, he returned to dinner, and without having time for a
private talk with his wife sat down at the long table laid for twenty persons, at which the whole household had assembled. At that table were his mother, his mother's
old lady companion Belova, his wife, their three children with their governess and tutor, his wife's nephew with his tutor, Sonya, Denisov, Natasha, her three children,
their governess, and old Michael Ivanovich, the late prince's architect, who was living on in retirement at Bald Hills.

Countess Mary sat at the other end of the table. When her husband took his place she concluded, from the rapid manner in which after taking up his table napkin he
pushed back the tumbler and wineglass standing before him, that he was out of humor, as was sometimes the case when he came in to dinner straight from the farm-
especially before the soup. Countess Mary well knew that mood of his, and when she herself was in a good frame of mind quietly waited till he had had his soup and
then began to talk to him and make him admit that there was no cause for his ill-humor. But today she quite forgot that and was hurt that he should be angry with her
without any reason, and she felt unhappy. She asked him where he had been. He replied. She again inquired whether everything was going well on the farm. Her
unnatural tone made him wince unpleasantly and he replied hastily.

"Then I'm not mistaken," thought Countess Mary. "Why is he cross with me?" She concluded from his tone that he was vexed with her and wished to end the
conversation. She knew her remarks sounded unnatural, but could not refrain from asking some more questions.

Thanks to Denisov the conversation at table soon became general and lively, and she did not talk to her husband. When they left the table and went as usual to thank
the old countess, Countess Mary held out her hand and kissed her husband, and asked him why he was angry with her.

"You always have such strange fancies! I didn't even think of being angry," he replied.

But the word always seemed to her to imply: "Yes, I am angry but I won't tell you why."

Nicholas and his wife lived together so happily that even Sonya and the old countess, who felt jealous and would have liked them to disagree, could find nothing to
reproach them with; but even they had their moments of antagonism. Occasionally, and it was always just after they had been happiest together, they suddenly had a
feeling of estrangement and hostility, which occurred most frequently during Countess Mary's pregnancies, and this was such a time.

"Well, messieurs et mesdames," said Nicholas loudly and with apparent cheerfulness (it seemed to Countess Mary that he did it on purpose to vex her), "I have been on
my feet since six this morning. Tomorrow I shall have to suffer, so today I'll go and rest."

And without a word to his wife he went to the little sitting room and lay down on the sofa.

"That's always the way," thought Countess Mary. "He talks to everyone except me. I see... I see that I am repulsive to him, especially when I am in this condition." She
looked down at her expanded figure and in the glass at her pale, sallow, emaciated face in which her eyes now looked larger than ever.

And everything annoyed her-Denisov's shouting and laughter, Natasha's talk, and especially a quick glance Sonya gave her.

Sonya was always the first excuse Countess Mary found for feeling irritated.

Having sat awhile with her visitors without understanding anything of what they were saying, she softly left the room and went to the nursery.

The children were playing at "going to Moscow" in a carriage made of chairs and invited her to go with them. She sat down and played with them a little, but the
thought of her husband and his unreasonable crossness worried her. She got up and, walking on tiptoe with difficulty, went to the small sitting room.

"Perhaps he is not asleep; I'll have an explanation with him," she said to herself. Little Andrew, her eldest boy, imitating his mother, followed her on tiptoe. She not
notice him.

"Mary, dear, I think he is asleep-he was so tired," said Sonya, meeting her in the large sitting room (it seemed to Countess Mary that she crossed her path everywhere).
"Andrew may wake him."

Countess Mary looked round, saw little Andrew following her, felt that Sonya was right, and for that very reason flushed and with evident difficulty refrained from
saying something harsh. She made no reply, but to avoid obeying Sonya beckoned to Andrew to follow her quietly and went to the door. Sonya went away by another
door. From the room in which Nicholas was sleeping came the sound of his even breathing, every slightest tone of which was familiar to his wife. As she listened to it
she saw before her his smooth handsome forehead, his mustache, and his whole face, as she had so often seen it in the stillness of the night when he slept. Nicholas
suddenly moved and cleared his throat. And at that moment little Andrew shouted from outside the door: "Papa! Mamma's standing here!" Countess Mary turned pale
with fright and made signs to the boy. He grew silent, and quiet ensued for a moment, terrible to Countess Mary. She knew how Nicholas disliked being waked. Then
through the door she heard Nicholas clearing his throat again and stirring, and his voice said crossly:
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 606 / 632
"I can't get a moment's peace.... Mary, is that you? Why did you bring him here?"
she saw before her his smooth handsome forehead, his mustache, and his whole face, as she had so often seen it in the stillness of the night when he slept. Nicholas
suddenly moved and cleared his throat. And at that moment little Andrew shouted from outside the door: "Papa! Mamma's standing here!" Countess Mary turned pale
with fright and made signs to the boy. He grew silent, and quiet ensued for a moment, terrible to Countess Mary. She knew how Nicholas disliked being waked. Then
through the door she heard Nicholas clearing his throat again and stirring, and his voice said crossly:

"I can't get a moment's peace.... Mary, is that you? Why did you bring him here?"

"I only came in to look and did not notice... forgive me..."

Nicholas coughed and said no more. Countess Mary moved away from the door and took the boy back to the nursery. Five minutes later little black-eyed three-year-
old Natasha, her father's pet, having learned from her brother that Papa was asleep and Mamma was in the sitting room, ran to her father unobserved by her mother.
The dark-eyed little girl boldly opened the creaking door, went up to the sofa with energetic steps of her sturdy little legs, and having examined the position of her
father, who was asleep with his back to her, rose on tiptoe and kissed the hand which lay under his head. Nicholas turned with a tender smile on his face.

"Natasha, Natasha!" came Countess Mary's frightened whisper from the door. "Papa wants to sleep."

"No, Mamma, he doesn't want to sleep," said little Natasha with conviction. "He's laughing."

Nicholas lowered his legs, rose, and took his daughter in his arms.

"Come in, Mary," he said to his wife.

She went in and sat down by her husband.

"I did not notice him following me," she said timidly. "I just looked in."

Holding his little girl with one arm, Nicholas glanced at his wife and, seeing her guilty expression, put his other arm around her and kissed her hair.

"May I kiss Mamma?" he asked Natasha.

Natasha smiled bashfully.

"Again!" she commanded, pointing with a peremptory gesture to the spot where Nicholas had placed the kiss.

"I don't know why you think I am cross," said Nicholas, replying to the question he knew was in his wife's mind.

"You have no idea how unhappy, how lonely, I feel when you are like that. It always seems to me... "

"Mary, don't talk nonsense. You ought to be ashamed of yourself!" he said gaily.

"It seems to be that you can't love me, that I am so plain... always... and now... in this cond..."

"Oh, how absurd you are! It is not beauty that endears, it's love that makes us see beauty. It is only Malvinas and women of that kind who are loved for their beauty.
But do I love my wife? I don't love her, but... I don't know how to put it. Without you, or when something comes between us like this, I seem lost and can't do
anything. Now do I love my finger? I don't love it, but just try to cut it off!

"I'm not like that myself, but I understand. So you're not angry with me?"

"Awfully angry!" he said, smiling and getting up. And smoothing his hair he began to pace the room.

"Do you know, Mary, what I've been thinking?" he began, immediately thinking aloud in his wife's presence now that they had made it up.

He did not ask if she was ready to listen to him. He did not care. A thought had occurred to him and so it belonged to her also. And he told her of his intention to
persuade Pierre to stay with them till spring.

Countess Mary listened till he had finished, made some remark, and in her turn began thinking aloud. Her thoughts were about the children.

"You can see the woman in her already," she said in French, pointing to little Natasha. "You reproach us women with being illogical. Here is our logic. I say: 'Papa
wants to sleep!' but she says, 'No, he's laughing.' And she was right," said Countess Mary with a happy smile.

"Yes, yes." And Nicholas, taking his little daughter in his strong hand, lifted her high, placed her on his shoulder, held her by the legs, and paced the room with her.
There was an expression of carefree happiness on the faces of both father and daughter.

"But you know you may be unfair. You are too fond of this one," his wife whispered in French.

"Yes, but what am I to do?... I try not to show..."

At that moment they heard the sound of the door pulley and footsteps in the hall and anteroom, as if someone had arrived.

"Somebody has come."

"I am sure it is Pierre. I will go and see," said Countess Mary and left the room.

In her absence Nicholas allowed himself to give his little daughter a gallop round the room. Out of breath, he took the laughing child quickly from his shoulder and
pressed her to his heart. His capers reminded him of dancing, and looking at the child's round happy little face he thought of what she would be like when he was an old
man, taking her into society and dancing the mazurka with her as his old father had danced Daniel Cooper with his daughter.

"It is he, it is(c)
 Copyright       he,2005-2009,
                     Nicholas!" said Countess
                                Infobase MediaMary, re-entering the room a few minutes later. "Now our Natasha has come to life. You should have seen
                                                Corp.                                                                                             Pageher 607
                                                                                                                                                           ecstasy,  and
                                                                                                                                                                  / 632
how he caught it for having stayed away so long. Well, come along now, quick, quick! It's time you two were parted," she added, looking smilingly at the little girl who
clung to her father.
In her absence Nicholas allowed himself to give his little daughter a gallop round the room. Out of breath, he took the laughing child quickly from his shoulder and
pressed her to his heart. His capers reminded him of dancing, and looking at the child's round happy little face he thought of what she would be like when he was an old
man, taking her into society and dancing the mazurka with her as his old father had danced Daniel Cooper with his daughter.

"It is he, it is he, Nicholas!" said Countess Mary, re-entering the room a few minutes later. "Now our Natasha has come to life. You should have seen her ecstasy, and
how he caught it for having stayed away so long. Well, come along now, quick, quick! It's time you two were parted," she added, looking smilingly at the little girl who
clung to her father.

Nicholas went out holding the child by the hand.

Countess Mary remained in the sitting room.

"I should never, never have believed that one could be so happy," she whispered to herself. A smile lit up her face but at the same time she sighed, and her deep eyes
expressed a quiet sadness as though she felt, through her happiness, that there is another sort of happiness unattainable in this life and of which she involuntarily thought
at that instant.

Chapter X

Natasha had married in the early spring of 1813, and in 1820 already had three daughters besides a son for whom she had longed and whom she was now nursing. She
had grown stouter and broader, so that it was difficult to recognize in this robust, motherly woman the slim, lively Natasha of former days. Her features were more
defined and had a calm, soft, and serene expression. In her face there was none of the ever-glowing animation that had formerly burned there and constituted its charm.
Now her face and body were of all that one saw, and her soul was not visible at all. All that struck the eye was a strong, handsome, and fertile woman. The old fire
very rarely kindled in her face now. That happened only when, as was the case that day, her husband returned home, or a sick child was convalescent, or when she
and Countess Mary spoke of Prince Andrew (she never mentioned him to her husband, who she imagined was jealous of Prince Andrew's memory), or on the rare
occasions when something happened to induce her to sing, a practice she had quite abandoned since her marriage. At the rare moments when the old fire did kindle in
her handsome, fully developed body she was even more attractive than in former days.

Since their marriage Natasha and her husband had lived in Moscow, in Petersburg, on their estate near Moscow, or with her mother, that is to say, in Nicholas' house.
The young Countess Bezukhova was not often seen in society, and those who met her there were not pleased with her and found her neither attractive nor amiable. Not
that Natasha liked solitude-she did not know whether she liked it or not, she even thought that she did not-but with her pregnancies, her confinements, the nursing of
her children, and sharing every moment of her husband's life, she had demands on her time which could be satisfied only by renouncing society. All who had known
Natasha before her marriage wondered at the change in her as at something extraordinary. Only the old countess with her maternal instinct had realized that all
Natasha's outbursts had been due to her need of children and a husband-as she herself had once exclaimed at Otradnoe not so much in fun as in earnest-and her
mother was now surprised at the surprise expressed by those who had never understood Natasha, and she kept saying that she had always known that Natasha would
make an exemplary wife and mother.

"Only she lets her love of her husband and children overflow all bounds," said the countess, "so that it even becomes absurd."

Natasha did not follow the golden rule advocated by clever folk, especially by the French, which says that a girl should not let herself go when she marries, should not
neglect her accomplishments, should be even more careful of her appearance than when she was unmarried, and should fascinate her husband as much as she did
before he became her husband. Natasha on the contrary had at once abandoned all her witchery, of which her singing had been an unusually powerful part. She gave it
up just because it was so powerfully seductive. She took no pains with her manners or with of speech, or with her toilet, or to show herself to her husband in her most
becoming attitudes, or to avoid inconveniencing him by being too exacting. She acted in contradiction to all those rules. She felt that the allurements instinct had formerly
taught her to use would now be merely ridiculous in the eyes of her husband, to whom she had from the first moment given herself up entirely-that is, with her whole
soul, leaving no corner of it hidden from him. She felt that her unity with her husband was not maintained by the poetic feelings that had attracted him to her, but by
something else-indefinite but firm as the bond between her own body and soul.

To fluff out her curls, put on fashionable dresses, and sing romantic songs to fascinate her husband would have seemed as strange as to adorn herself to attract herself.
To adorn herself for others might perhaps have been agreeable-she did not know-but she had no time at all for it. The chief reason for devoting no time either to
singing, to dress, or to choosing her words was that she really had no time to spare for these things.

We know that man has the faculty of becoming completely absorbed in a subject however trivial it may be, and that there is no subject so trivial that it will not grow to
infinite proportions if one's entire attention is devoted to it.

The subject which wholly engrossed Natasha's attention was her family: that is, her husband whom she had to keep so that he should belong entirely to her and to the
home, and the children whom she had to bear, bring into the world, nurse, and bring up.

And the deeper she penetrated, not with her mind only but with her whole soul, her whole being, into the subject that absorbed her, the larger did that subject grow and
the weaker and more inadequate did her powers appear, so that she concentrated them wholly on that one thing and yet was unable to accomplish all that she
considered necessary.

There were then as now conversations and discussions about women's rights, the relations of husband and wife and their freedom and rights, though these themes were
not yet termed questions as they are now; but these topics were not merely uninteresting to Natasha, she positively did not understand them.

These questions, then as now, existed only for those who see nothing in marriage but the pleasure married people get from one another, that is, only the beginnings of
marriage and not its whole significance, which lies in the family.

Discussions and questions of that kind, which are like the question of how to get the greatest gratification from one's dinner, did not then and do not now exist for those
for whom the purpose of a dinner is the nourishment it affords; and the purpose of marriage is the family.

If the purpose of dinner is to nourish the body, a man who eats two dinners at once may perhaps get more enjoyment but will not attain his purpose, for his stomach will
not digest the two dinners.

If the purpose of marriage is the family, the person who wishes to have many wives or husbands may perhaps obtain much pleasure, but in that case will not have a
family.

If the purpose of food is nourishment and the purpose of marriage is the family, the whole question resolves itself into not eating more than one can digest, and not
 Copyright
having  more(c) 2005-2009,
             wives           Infobase
                    or husbands        Media
                                 than are     Corp.
                                          needed for the family-that is, one wife or one husband. Natasha needed a husband. A husband was givenPage  her and608     / 632
                                                                                                                                                               he gave her
a family. And she not only saw no need of any other or better husband, but as all the powers of her soul were intent on serving that husband and family, she could not
imagine and saw no interest in imagining how it would be if things were different.
family.

If the purpose of food is nourishment and the purpose of marriage is the family, the whole question resolves itself into not eating more than one can digest, and not
having more wives or husbands than are needed for the family-that is, one wife or one husband. Natasha needed a husband. A husband was given her and he gave her
a family. And she not only saw no need of any other or better husband, but as all the powers of her soul were intent on serving that husband and family, she could not
imagine and saw no interest in imagining how it would be if things were different.

Natasha did not care for society in general, but prized the more the society of her relatives-Countess Mary, and her brother, her mother, and Sonya. She valued the
company of those to whom she could come striding disheveled from the nursery in her dressing gown, and with joyful face show a yellow instead of a green stain on
baby's napkin, and from whom she could hear reassuring words to the effect that baby was much better.

To such an extent had Natasha let herself go that the way she dressed and did her hair, her ill-chosen words, and her jealousy-she was jealous of Sonya, of the
governess, and of every woman, pretty or plain-were habitual subjects of jest to those about her. The general opinion was that Pierre was under his wife's thumb, which
was really true. From the very first days of their married life Natasha had announced her demands. Pierre was greatly surprised by his wife's view, to him a perfectly
novel one, that every moment of his life belonged to her and to the family. His wife's demands astonished him, but they also flattered him, and he submitted to them.

Pierre's subjection consisted in the fact that he not only dared not flirt with, but dared not even speak smilingly to, any other woman; did not dare dine at the Club as a
pastime, did not dare spend money a whim, and did not dare absent himself for any length of time, except on business-in which his wife included his intellectual pursuits,
which she did not in the least understand but to which she attributed great importance. To make up for this, at home Pierre had the right to regulate his life and that of
the whole family exactly as he chose. At home Natasha placed herself in the position of a slave to her husband, and the whole household went on tiptoe when he was
occupied-that is, was reading or writing in his study. Pierre had but to show a partiality for anything to get just what he liked done always. He had only to express a
wish and Natasha would jump up and run to fulfill it.

The entire household was governed according to Pierre's supposed orders, that is, by his wishes which Natasha tried to guess. Their way of life and place of residence,
their acquaintances and ties, Natasha's occupations, the children's upbringing, were all selected not merely with regard to Pierre's expressed wishes, but to what
Natasha from the thoughts he expressed in conversation supposed his wishes to be. And she deduced the essentials of his wishes quite correctly, and having once
arrived at them clung to them tenaciously. When Pierre himself wanted to change his mind she would fight him with his own weapons.

Thus in a time of trouble ever memorable to him after the birth of their first child who was delicate, when they had to change the wet nurse three times and Natasha fell
ill from despair, Pierre one day told her of Rousseau's view, with which he quite agreed, that to have a wet nurse is unnatural and harmful. When her next baby was
born, despite the opposition of her mother, the doctors, and even of her husband himself-who were all vigorously opposed to her nursing her baby herself, a thing then
unheard of and considered injurious-she insisted on having her own way, and after that nursed all her babies herself.

It very often happened that in a moment of irritation husband and wife would have a dispute, but long afterwards Pierre to his surprise and delight would find in his
wife's ideas and actions the very thought against which she had argued, but divested of everything superfluous that in the excitement of the dispute he had added when
expressing his opinion.

After seven years of marriage Pierre had the joyous and firm consciousness that he was not a bad man, and he felt this because he saw himself reflected in his wife. He
felt the good and bad within himself inextricably mingled and overlapping. But only what was really good in him was reflected in his wife, all that was not quite good was
rejected. And this was not the result of logical reasoning but was a direct and mysterious reflection.

Chapter XI

Two months previously when Pierre was already staying with the Rostovs he had received a letter from Prince Theodore, asking him to come to Petersburg to confer
on some important questions that were being discussed there by a society of which Pierre was one of the principal founders.

On reading that letter (she always read her husband's letters) Natasha herself suggested that he should go to Petersburg, though she would feel his absence very
acutely. She attributed immense importance to all her husband's intellectual and abstract interests though she did not understand them, and she always dreaded being a
hindrance to him in such matters. To Pierre's timid look of inquiry after reading the letter she replied by asking him to go, but to fix a definite date for his return. He was
given four weeks' leave of absence.

Ever since that leave of absence had expired, more than a fortnight before, Natasha had been in a constant state of alarm, depression, and irritability.

Denisov, now a general on the retired list and much dissatisfied with the present state of affairs, had arrived during that fortnight. He looked at Natasha with sorrow and
surprise as at a bad likeness of a person once dear. A dull, dejected look, random replies, and talk about the nursery was all he saw and heard from his former
enchantress.

Natasha was sad and irritable all that time, especially when her mother, her brother, Sonya, or Countess Mary in their efforts to console her tried to excuse Pierre and
suggested reasons for his delay in returning.

"It's all nonsense, all rubbish-those discussions which lead to nothing and all those idiotic societies!" Natasha declared of the very affairs in the immense importance of
which she firmly believed.

And she would go to the nursery to nurse Petya, her only boy. No one else could tell her anything so comforting or so reasonable as this little three-month-old creature
when he lay at her breast and she was conscious of the movement of his lips and the snuffling of his little nose. That creature said: "You are angry, you are jealous, you
would like to pay him out, you are afraid-but here am I! And I am he..." and that was unanswerable. It was more than true.

During that fortnight of anxiety Natasha resorted to the baby for comfort so often, and fussed over him so much, that she overfed him and he fell ill. She was terrified by
his illness, and yet that was just what she needed. While attending to him she bore the anxiety about her husband more easily.

She was nursing her boy when the sound of Pierre's sleigh was heard at the front door, and the old nurse-knowing how to please her mistress-entered the room
inaudibly but hurriedly and with a beaming face.

"Has he come?" Natasha asked quickly in a whisper, afraid to move lest she should rouse the dozing baby.

"He's come, ma'am," whispered the nurse.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 609 / 632
The blood rushed to Natasha's face and her feet involuntarily moved, but she could not jump up and run out. The baby again opened his eyes and looked at her.
"You're here?" he seemed to be saying, and again lazily smacked his lips.
"Has he come?" Natasha asked quickly in a whisper, afraid to move lest she should rouse the dozing baby.

"He's come, ma'am," whispered the nurse.

The blood rushed to Natasha's face and her feet involuntarily moved, but she could not jump up and run out. The baby again opened his eyes and looked at her.
"You're here?" he seemed to be saying, and again lazily smacked his lips.

Cautiously withdrawing her breast, Natasha rocked him a little, handed him to the nurse, and went with rapid steps toward the door. But at the door she stopped as if
her conscience reproached her for having in her joy left the child too soon, and she glanced round. The nurse with raised elbows was lifting the infant over the rail of his
cot.

"Go, ma'am! Don't worry, go!" she whispered, smiling, with the kind of familiarity that grows up between a nurse and her mistress.

Natasha ran with light footsteps to the anteroom.

Denisov, who had come out of the study into the dancing room with his pipe, now for the first time recognized the old Natasha. A flood of brilliant, joyful light poured
from her transfigured face.

"He's come!" she exclaimed as she ran past, and Denisov felt that he too was delighted that Pierre, whom he did not much care for, had returned.

On reaching the vestibule Natasha saw a tall figure in a fur coat unwinding his scarf. "It's he! It's really he! He has come!" she said to herself, and rushing at him
embraced him, pressed his head to her breast, and then pushed him back and gazed at his ruddy, happy face, covered with hoarfrost. "Yes, it is he, happy and
contented..."

Then all at once she remembered the tortures of suspense she had experienced for the last fortnight, and the joy that had lit up her face vanished; she frowned and
overwhelmed Pierre with a torrent of reproaches and angry words.

"Yes, it's all very well for you. You are pleased, you've had a good time.... But what about me? You might at least have shown consideration for the children. I am
nursing and my milk was spoiled.... Petya was at death's door. But you were enjoying yourself. Yes, enjoying..."

Pierre knew he was not to blame, for he could not have come sooner; he knew this outburst was unseemly and would blow over in a minute or two; above all he knew
that he himself was bright and happy. He wanted to smile but dared not even think of doing so. He made a piteous, frightened face and bent down.

"I could not, on my honor. But how is Petya?"

"All right now. Come along! I wonder you're not ashamed! If only you could see what I was like without you, how I suffered!"

"You are well?"

"Come, come!" she said, not letting go of his arm. And they went to their rooms.

When Nicholas and his wife came to look for Pierre he was in the nursery holding his baby son, who was again awake, on his huge right palm and dandling him. A
blissful bright smile was fixed on the baby's broad face with its toothless open mouth. The storm was long since over and there was bright, joyous sunshine on
Natasha's face as she gazed tenderly at her husband and child.

"And have you talked everything well over with Prince Theodore?" she asked.

"Yes, capitally."

"You see, he holds it up." (She meant the baby's head.) "But how he did frighten me... You've seen the princess? Is it true she's in love with that..."

"Yes, just fancy..."

At that moment Nicholas and Countess Mary came in. Pierre with the baby on his hand stooped, kissed them, and replied to their inquiries. But in spite of much that
was interesting and had to be discussed, the baby with the little cap on its unsteady head evidently absorbed all his attention.

"How sweet!" said Countess Mary, looking at and playing with the baby. "Now, Nicholas," she added, turning to her husband, "I can't understand how it is you don't
see the charm of these delicious marvels."

"I don't and can't," replied Nicholas, looking coldly at the baby. "A lump of flesh. Come along, Pierre!"

"And yet he's such an affectionate father," said Countess Mary, vindicating her husband, "but only after they are a year old or so..."

"Now, Pierre nurses them splendidly," said Natasha. "He says his hand is just made for a baby's seat. Just look!"

"Only not for this..." Pierre suddenly exclaimed with a laugh, and shifting the baby he gave him to the nurse.

Chapter XII

As in every large household, there were at Bald Hills several perfectly distinct worlds which merged into one harmonious whole, though each retained its own
peculiarities and made concessions to the others. Every event, joyful or sad, that took place in that house was important to all these worlds, but each had its own
special reasons to rejoice or grieve over that occurrence independently of the others.

For instance, Pierre's return was a joyful and important event and they all felt it to be so.

The servants-the most reliable judges of their masters because they judge not by their conversation or expressions of feeling but by their acts and way of life-were glad
of Pierre's return because they knew that when he was there Count Nicholas would cease going every day attend to the estate, and would would be in better spirits and
 Copyright
temper,  and(c)
              also2005-2009,  Infobase
                   because they         Media
                                 would all      Corp.
                                           receive handsome presents for the holidays.                                                               Page 610 / 632

The children and their governesses were glad of Pierre's return because no one else drew them into the social life of the household as he did. He alone could play on the
For instance, Pierre's return was a joyful and important event and they all felt it to be so.

The servants-the most reliable judges of their masters because they judge not by their conversation or expressions of feeling but by their acts and way of life-were glad
of Pierre's return because they knew that when he was there Count Nicholas would cease going every day attend to the estate, and would would be in better spirits and
temper, and also because they would all receive handsome presents for the holidays.

The children and their governesses were glad of Pierre's return because no one else drew them into the social life of the household as he did. He alone could play on the
clavichord that ecossaise (his only piece) to which, as he said, all possible dances could be danced, and they felt sure he had brought presents for them all.

Young Nicholas, now a slim lad of fifteen, delicate and intelligent, with curly light-brown hair and beautiful eyes, was delighted because Uncle Pierre as he called him
was the object of his rapturous and passionate affection. No one had instilled into him this love for Pierre whom he saw only occasionally. Countess Mary who had
brought him up had done her utmost to make him love her husband as she loved him, and little Nicholas did love his uncle, but loved him with just a shade of contempt.
Pierre, however, he adored. He did not want to be an hussar or a Knight of St. George like his uncle Nicholas; he wanted to be learned, wise, and kind like Pierre. In
Pierre's presence his face always shone with pleasure and he flushed and was breathless when Pierre spoke to him. He did not miss a single word he uttered, and
would afterwards, with Dessalles or by himself, recall and reconsider the meaning of everything Pierre had said. Pierre's past life and his unhappiness prior to 1812 (of
which young Nicholas had formed a vague poetic picture from some words he had overheard), his adventures in Moscow, his captivity, Platon Karataev (of whom he
had heard from Pierre), his love for Natasha (of whom the lad was also particularly fond), and especially Pierre's friendship with the father whom Nicholas could not
remember-all this made Pierre in his eyes a hero and a saint.

From broken remarks about Natasha and his father, from the emotion with which Pierre spoke of that dead father, and from the careful, reverent tenderness with which
Natasha spoke of him, the boy, who was only just beginning to guess what love is, derived the notion that his father had loved Natasha and when dying had left her to
his friend. But the father whom the boy did not remember appeared to him a divinity who could not be pictured, and of whom he never thought without a swelling heart
and tears of sadness and rapture. So the boy also was happy that Pierre had arrived.

The guests welcomed Pierre because he always helped to enliven and unite any company he was in.

The grown-up members of the family, not to mention his wife, were pleased to have back a friend whose presence made life run more smoothly and peacefully.

The old ladies were pleased with the presents he brought them, and especially that Natasha would now be herself again.

Pierre felt the different outlooks of these various worlds and made haste to satisfy all their expectations.

Though the most absent-minded and forgetful of men, Pierre, with the aid of a list his wife drew up, had now bought everything, not forgetting his mother-and brother-
in-law's commissions, nor the dress material for a present to Belova, nor toys for his wife's nephews. In the early days of his marriage it had seemed strange to him that
his wife should expect him not to forget to procure all the things he undertook to buy, and he had been taken aback by her serious annoyance when on his first trip he
forgot everything. But in time he grew used to this demand. Knowing that Natasha asked nothing for herself, and gave him commissions for others only when he himself
had offered to undertake them, he now found an unexpected and childlike pleasure in this purchase of presents for everyone in the house, and never forgot anything. If
he now incurred Natasha's censure it was only for buying too many and too expensive things. To her other defects (as most people thought them, but which to Pierre
were qualities) of untidiness and neglect of herself, she now added stinginess.

From the time that Pierre began life as a family man on a footing entailing heavy expenditure, he had noticed to his surprise that he spent only half as much as before,
and that his affairs-which had been in disorder of late, chiefly because of his first wife's debts-had begun to improve.

Life was cheaper because it was circumscribed: that most expensive luxury, the kind of life that can be changed at any moment, was no longer his nor did he wish for it.
He felt that his way of life had now been settled once for all till death and that to change it was not in his power, and so that way of life proved economical.

With a merry, smiling face Pierre was sorting his purchases.

"What do you think of this?" said he, unrolling a piece of stuff like a shopman.

Natasha, who was sitting opposite to him with her eldest daughter on her lap, turned her sparkling eyes swiftly from her husband to the things he showed her.

"That's for Belova? Excellent!" She felt the quality of the material. "It was a ruble an arshin, I suppose?"

Pierre told her the price.

"Too dear!" Natasha remarked. "How pleased the children will be and Mamma too! Only you need not have bought me this," she added, unable to suppress a smile as
she gazed admiringly at a gold comb set with pearls, of a kind then just coming into fashion.

"Adele tempted me: she kept on telling me to buy it," returned Pierre.

"When am I to wear it?" and Natasha stuck it in her coil of hair. "When I take little Masha into society? Perhaps they will be fashionable again by then. Well, let's go
now."

And collecting the presents they went first to the nursery and then to the old countess' rooms.

The countess was sitting with her companion Belova, playing grand-patience as usual, when Pierre and Natasha came into the drawing room with parcels under their
arms.

The countess was now over sixty, was quite gray, and wore a cap with a frill that surrounded her face. Her face had shriveled, her upper lip had sunk in, and her eyes
were dim.

After the deaths of her son and husband in such rapid succession, she felt herself a being accidentally forgotten in this world and left without aim or object for her
existence. She ate, drank, slept, or kept awake, but did not live. Life gave her no new impressions. She wanted nothing from life but tranquillity, and that tranquillity
only death could give her. But until death came she had to go on living, that is, to use her vital forces. A peculiarity one sees in very young children and very old people
was particularly evident in her. Her life had no external aims-only a need to exercise her various functions and inclinations was apparent. She had to eat, sleep, think,
speak, weep, work, give vent to her anger, and so on, merely because she had a stomach, a brain, muscles, nerves, and a liver. She did these things not under any
external impulse
 Copyright        as people inInfobase
             (c) 2005-2009,    the full vigor
                                         Mediaof life
                                                 Corp.do, when behind the purpose for which they strive that of exercising their functions remains unnoticed.
                                                                                                                                                        Page  She611
                                                                                                                                                                  talked only
                                                                                                                                                                       / 632
because she physically needed to exercise her tongue and lungs. She cried as a child does, because her nose had to be cleared, and so on. What for people in their full
vigor is an aim was for her evidently merely a pretext.
existence. She ate, drank, slept, or kept awake, but did not live. Life gave her no new impressions. She wanted nothing from life but tranquillity, and that tranquillity
only death could give her. But until death came she had to go on living, that is, to use her vital forces. A peculiarity one sees in very young children and very old people
was particularly evident in her. Her life had no external aims-only a need to exercise her various functions and inclinations was apparent. She had to eat, sleep, think,
speak, weep, work, give vent to her anger, and so on, merely because she had a stomach, a brain, muscles, nerves, and a liver. She did these things not under any
external impulse as people in the full vigor of life do, when behind the purpose for which they strive that of exercising their functions remains unnoticed. She talked only
because she physically needed to exercise her tongue and lungs. She cried as a child does, because her nose had to be cleared, and so on. What for people in their full
vigor is an aim was for her evidently merely a pretext.

Thus in the morning-especially if she had eaten anything rich the day before-she felt a need of being angry and would choose as the handiest pretext Belova's deafness.

She would begin to say something to her in a low tone from the other end of the room.

"It seems a little warmer today, my dear," she would murmur.

And when Belova replied: "Oh yes, they've come," she would mutter angrily: "O Lord! How stupid and deaf she is!"

Another pretext would be her snuff, which would seem too dry or too damp or not rubbed fine enough. After these fits of irritability her face would grow yellow, and
her maids knew by infallible symptoms when Belova would again be deaf, the snuff damp, and the countess' face yellow. Just as she needed to work off her spleen so
she had sometimes to exercise her still-existing faculty of thinking-and the pretext for that was a game of patience. When she needed to cry, the deceased count would
be the pretext. When she wanted to be agitated, Nicholas and his health would be the pretext, and when she felt a need to speak spitefully, the pretext would be
Countess Mary. When her vocal organs needed exercise, which was usually toward seven o'clock when she had had an after-dinner rest in a darkened room, the
pretext would be the retelling of the same stories over and over again to the same audience.

The old lady's condition was understood by the whole household though no one ever spoke of it, and they all made every possible effort to satisfy her needs. Only by a
rare glance exchanged with a sad smile between Nicholas, Pierre, Natasha, and Countess Mary was the common understanding of her condition expressed.

But those glances expressed something more: they said that she had played her part in life, that what they now saw was not her whole self, that we must all become like
her, and that they were glad to yield to her, to restrain themselves for this once precious being formerly as full of life as themselves, but now so much to be pitied.
"Memento mori," said these glances.

Only the really heartless, the stupid ones of that household, and the little children failed to understand this and avoided her.

Chapter XIII

When Pierre and his wife entered the drawing room the countess was in one of her customary states in which she needed the mental exertion of playing patience, and
so-though by force of habit she greeted him with the words she always used when Pierre or her son returned after an absence: "High time, my dear, high time! We were
all weary of waiting for you. Well, thank God!" and received her presents with another customary remark: "It's not the gift that's precious, my dear, but that you give it
to me, an old woman..."-yet it was evident that she was not pleased by Pierre's arrival at that moment when it diverted her attention from the unfinished game.

She finished her game of patience and only then examined the presents. They consisted of a box for cards, of splendid workmanship, a bright-blue Sevres tea cup with
shepherdesses depicted on it and with a lid, and a gold snuffbox with the count's portrait on the lid which Pierre had had done by a miniaturist in Petersburg. The
countess had long wished for such a box, but as she did not want to cry just then she glanced indifferently at the portrait and gave her attention chiefly to the box for
cards.

"Thank you, my dear, you have cheered me up," said she as she always did. "But best of all you have brought yourself back-for I never saw anything like it, you ought
to give your wife a scolding! What are we to do with her? She is like a mad woman when you are away. Doesn't see anything, doesn't remember anything," she went
on, repeating her usual phrases. "Look, Anna Timofeevna," she added to her companion, "see what a box for cards my son has brought us!"

Belova admired the presents and was delighted with her dress material.

Though Pierre, Natasha, Nicholas, Countess Mary, and Denisov had much to talk about that they could not discuss before the old countess-not that anything was
hidden from her, but because she had dropped so far behindhand in many things that had they begun to converse in her presence they would have had to answer
inopportune questions and to repeat what they had already told her many times: that so-and-so was dead and so-and-so was married, which she would again be
unable to remember-yet they sat at tea round the samovar in the drawing room from habit, and Pierre answered the countess' questions as to whether Prince Vasili had
aged and whether Countess Mary Alexeevna had sent greetings and still thought of them, and other matters that interested no one and to which she herself was
indifferent.

Conversation of this kind, interesting to no one yet unavoidable, continued all through teatime. All the grown-up members of the family were assembled near the round
tea table at which Sonya presided beside the samovar. The children with their tutors and governesses had had tea and their voices were audible from the next room. At
tea all sat in their accustomed places: Nicholas beside the stove at a small table where his tea was handed to him; Milka, the old gray borzoi bitch (daughter of the first
Milka), with a quite gray face and large black eyes that seemed more prominent than ever, lay on the armchair beside him; Denisov, whose curly hair, mustache, and
whiskers had turned half gray, sat beside countess Mary with his general's tunic unbuttoned; Pierre sat between his wife and the old countess. He spoke of what he
knew might interest the old lady and that she could understand. He told her of external social events and of the people who had formed the circle of her contemporaries
and had once been a real, living, and distinct group, but who were now for the most part scattered about the world and like herself were garnering the last ears of the
harvests they had sown in earlier years. But to the old countess those contemporaries of hers seemed to be the only serious and real society. Natasha saw by Pierre's
animation that his visit had been interesting and that he had much to tell them but dare not say it before the old countess. Denisov, not being a member of the family, did
not understand Pierre's caution and being, as a malcontent, much interested in what was occurring in Petersburg, kept urging Pierre to tell them about what had
happened in the Semenovsk regiment, then about Arakcheev, and then about the Bible Society. Once or twice Pierre was carried away and began to speak of these
things, but Nicholas and Natasha always brought him back to the health of Prince Ivan and Countess Mary Alexeevna.

"Well, and all this idiocy-Gossner and Tatawinova?" Denisov asked. "Is that weally still going on?"

"Going on?" Pierre exclaimed. "Why more than ever! The Bible Society is the whole government now!"

"What is that, mon cher ami?" asked the countess, who had finished her tea and evidently needed a pretext for being angry after her meal. "What are you saying about
the government? I don't understand."

 Copyright
"Well,     (c) 2005-2009,
       you know,            Infobaseinterposed,
                 Maman," Nicholas     Media Corp.                                                                                               Page
                                                knowing how to translate things into his mother's language, "Prince Alexander Golitsyn has founded      612and
                                                                                                                                                   a society / 632
                                                                                                                                                                in
consequence has great influence, they say."
"What is that, mon cher ami?" asked the countess, who had finished her tea and evidently needed a pretext for being angry after her meal. "What are you saying about
the government? I don't understand."

"Well, you know, Maman," Nicholas interposed, knowing how to translate things into his mother's language, "Prince Alexander Golitsyn has founded a society and in
consequence has great influence, they say."

"Arakcheev and Golitsyn," incautiously remarked Pierre, "are now the whole government! And what a government! They see treason everywhere and are afraid of
everything."

"Well, and how is Prince Alexander to blame? He is a most estimable man. I used to meet him at Mary Antonovna's," said the countess in an offended tone; and still
more offended that they all remained silent, she went on: "Nowadays everyone finds fault. A Gospel Society! Well, and what harm is there in that?" and she rose
(everybody else got up too) and with a severe expression sailed back to her table in the sitting room.

The melancholy silence that followed was broken by the sounds of the children's voices and laughter from the next room. Evidently some jolly excitement was going on
there.

"Finished, finished!" little Natasha's gleeful yell rose above them all.

Pierre exchanged glances with Countess Mary and Nicholas (Natasha he never lost sight of) and smiled happily.

"That's delightful music!" said he.

"It means that Anna Makarovna has finished her stocking," said Countess Mary.

"Oh, I'll go and see," said Pierre, jumping up. "You know," he added, stopping at the door, "why I'm especially fond of that music? It is always the first thing that tells
me all is well. When I was driving here today, the nearer I got to the house the more anxious I grew. As I entered the anteroom I heard Andrusha's peals of laughter
and that meant that all was well."

"I know! I know that feeling," said Nicholas. "But I mustn't go there-those stockings are to be a surprise for me."

Pierre went to the children, and the shouting and laughter grew still louder.

"Come, Anna Makarovna," Pierre's voice was heard saying, "come here into the middle of the room and at the word of command, 'One, two,' and when I say 'three'...
You stand here, and you in my arms-well now! One, two!..." said Pierre, and a silence followed: "three!" and a rapturously breathless cry of children's voices filled the
room. "Two, two!" they shouted.

This meant two stockings, which by a secret process known only to herself Anna Makarovna used to knit at the same time on the same needles, and which, when they
were ready, she always triumphantly drew, one out of the other, in the children's presence.

Chapter XIV

Soon after this the children came in to say good night. They kissed everyone, the tutors and governesses made their bows, and they went out. Only young Nicholas and
his tutor remained. Dessalles whispered to the boy to come downstairs.

"No, Monsieur Dessalles, I will ask my aunt to let me stay," replied Nicholas Bolkonski also in a whisper.

"Ma tante, please let me stay," said he, going up to his aunt.

His face expressed entreaty, agitation, and ecstasy. Countess Mary glanced at him and turned to Pierre.

"When you are here he can't tear himself away," she said.

"I will bring him to you directly, Monsieur Dessalles. Good night!" said Pierre, giving his hand to the Swiss tutor, and he turned to young Nicholas with a smile. "You
and I haven't seen anything of one another yet... How like he is growing, Mary!" he added, addressing Countess Mary.

"Like my father?" asked the boy, flushing crimson and looking up at Pierre with bright, ecstatic eyes.

Pierre nodded, and went on with what he had been saying when the children had interrupted. Countess Mary sat down doing woolwork; Natasha did not take her eyes
off her husband. Nicholas and Denisov rose, asked for their pipes, smoked, went to fetch more tea from Sonya-who sat weary but resolute at the samovar-and
questioned Pierre. The curly-headed, delicate boy sat with shining eyes unnoticed in a corner, starting every now and then and muttering something to himself, and
evidently experiencing a new and powerful emotion as he turned his curly head, with his thin neck exposed by his turn-down collar, toward the place where Pierre sat.

The conversation turned on the contemporary gossip about those in power, in which most people see the chief interest of home politics. Denisov, dissatisfied with the
government on account of his own disappointments in the service, heard with pleasure of the things done in Petersburg which seemed to him stupid, and made forcible
and sharp comments on what Pierre told them.

"One used to have to be a German-now one must dance with Tatawinova and Madame Kwudener, and wead Ecka'tshausen and the bwethwen. Oh, they should let
that fine fellow Bonaparte lose-he'd knock all this nonsense out of them! Fancy giving the command of the Semenov wegiment to a fellow like that Schwa'tz!" he cried.

Nicholas, though free from Denisov's readiness to find fault with everything, also thought that discussion of the government was a very serious and weighty matter, and
the fact that A had been appointed Minister of This and B Governor General of That, and that the Emperor had said so-and-so and this minister so-and-so, seemed to
him very important. And so he thought it necessary to take an interest in these things and to question Pierre. The questions put by these two kept the conversation from
changing its ordinary character of gossip about the higher government circles.

But Natasha, knowing all her husband's ways and ideas, saw that he had long been wishing but had been unable to divert the conversation to another channel and
express his own deeply felt idea for the sake of which he had gone to Petersburg to consult with his new friend Prince Theodore, and she helped him by asking how his
 Copyright
affairs with (c) 2005-2009,
             Prince TheodoreInfobase
                              had gone.Media Corp.                                                                                               Page 613 / 632

"What was it about?" asked Nicholas.
changing its ordinary character of gossip about the higher government circles.

But Natasha, knowing all her husband's ways and ideas, saw that he had long been wishing but had been unable to divert the conversation to another channel and
express his own deeply felt idea for the sake of which he had gone to Petersburg to consult with his new friend Prince Theodore, and she helped him by asking how his
affairs with Prince Theodore had gone.

"What was it about?" asked Nicholas.

"Always the same thing," said Pierre, looking round at his listeners. "Everybody sees that things are going so badly that they cannot be allowed to go on so and that it is
the duty of all decent men to counteract it as far as they can."

"What can decent men do?" Nicholas inquired, frowning slightly. "What can be done?"

"Why, this..."

"Come into my study," said Nicholas.

Natasha, who had long expected to be fetched to nurse her baby, now heard the nurse calling her and went to the nursery. Countess Mary followed her. The men went
into the study and little Nicholas Bolkonski followed them unnoticed by his uncle and sat down at the writing table in a shady corner by the window.

"Well, what would you do?" asked Denisov.

"Always some fantastic schemes," said Nicholas.

"Why this," began Pierre, not sitting down but pacing the room, sometimes stopping short, gesticulating, and lisping: "the position in Petersburg is this: the Emperor does
not look into anything. He has abandoned himself altogether to this mysticism" (Pierre could not tolerate mysticism in anyone now). "He seeks only for peace, and only
these people sans foi ni loi can give it him-people who recklessly hack at and strangle everything-Magnitski, Arakcheev, and tutti quanti.... You will agree that if you did
not look after your estates yourself but only wanted a quiet life, the harsher your steward was the more readily your object might be attained," he said to Nicholas.

"Well, what does that lead up to?" said Nicholas.

"Well, everything is going to ruin! Robbery in the law courts, in the army nothing but flogging, drilling, and Military Settlements; the people are tortured, enlightenment is
suppressed. All that is young and honest is crushed! Everyone sees that this cannot go on. Everything is strained to such a degree that it will certainly break," said Pierre
(as those who examine the actions of any government have always said since governments began). "I told them just one thing in Petersburg."

"Told whom?"

"Well, you know whom," said Pierre, with a meaning glance from under his brows. "Prince Theodore and all those. To encourage culture and philanthropy is all very
well of course. The aim is excellent but in the present circumstances something else is needed."

At that moment Nicholas noticed the presence of his nephew. His face darkened and he went up to the boy.

"Why are you here?"

"Why? Let him be," said Pierre, taking Nicholas by the arm and continuing. "That is not enough, I told them. Something else is needed. When you stand expecting the
overstrained string to snap at any moment, when everyone is expecting the inevitable catastrophe, as many as possible must join hands as closely as they can to
withstand the general calamity. Everything that is young and strong is being enticed away and depraved. One is lured by women, another by honors, a third by ambition
or money, and they go over to that camp. No independent men, such as you or I, are left. What I say is widen the scope of our society, let the mot d'ordre be not
virtue alone but independence and action as well!"

Nicholas, who had left his nephew, irritably pushed up an armchair, sat down in it, and listened to Pierre, coughing discontentedly and frowning more and more.

"But action with what aim?" he cried. "And what position will you adopt toward the government?"

"Why, the position of assistants. The society need not be secret if the government allows it. Not merely is it not hostile to government, but it is a society of true
conservatives-a society of gentlemen in the full meaning of that word. It is only to prevent some Pugachev or other from killing my children and yours, and Arakcheev
from sending me off to some Military Settlement. We join hands only for the public welfare and the general safety."

"Yes, but it's a secret society and therefore a hostile and harmful one which can only cause harm."

"Why? Did the Tugendbund which saved Europe" (they did not then venture to suggest that Russia had saved Europe) "do any harm? The Tugendbund is an alliance of
virtue: it is love, mutual help... it is what Christ preached on the Cross."

Natasha, who had come in during the conversation, looked joyfully at her husband. It was not what he was saying that pleased her-that did not even interest her, for it
seemed to her that was all extremely simple and that she had known it a long time (it seemed so to her because she knew that it sprang from Pierre's whole soul), but it
was his animated and enthusiastic appearance that made her glad.

The boy with the thin neck stretching out from the turn-down collar-whom everyone had forgotten-gazed at Pierre with even greater and more rapturous joy. Every
word of Pierre's burned into his heart, and with a nervous movement of his fingers he unconsciously broke the sealing wax and quill pens his hands came upon on his
uncle's table.

"It is not at all what you suppose; but that is what the German Tugendbund was, and what I am proposing."

"No, my fwiend! The Tugendbund is all vewy well for the sausage eaters, but I don't understand it and can't even pwonounce it," interposed Denisov in a loud and
resolute voice. "I agwee that evewything here is wotten and howwible, but the Tugendbund I don't understand. If we're not satisfied, let us have a bunt of our own.
That's all wight. Je suis vot'e homme!"

"ICopyright
   will tell you
              (c) this," he said, Infobase
                   2005-2009,     rising andMedia
                                            trying with
                                                   Corp.nervously twitching fingers to prop up his pipe in a corner, but finally abandoning the attempt. "I Page
                                                                                                                                                            can't prove
                                                                                                                                                                     614it to you.
                                                                                                                                                                            / 632
You say that everything here is rotten and that an overthrow is coming: I don't see it. But you also say that our oath of allegiance is a conditional matter, and to that I
reply: 'You are my best friend, as you know, but if you formed a secret society and began working against the government-be it what it may-I know it is my duty to
obey the government. And if Arakcheev ordered me to lead a squadron against you and cut you down, I should not hesitate an instant, but should do it.' And you may
"No, my fwiend! The Tugendbund is all vewy well for the sausage eaters, but I don't understand it and can't even pwonounce it," interposed Denisov in a loud and
resolute voice. "I agwee that evewything here is wotten and howwible, but the Tugendbund I don't understand. If we're not satisfied, let us have a bunt of our own.
That's all wight. Je suis vot'e homme!"

"I will tell you this," he said, rising and trying with nervously twitching fingers to prop up his pipe in a corner, but finally abandoning the attempt. "I can't prove it to you.
You say that everything here is rotten and that an overthrow is coming: I don't see it. But you also say that our oath of allegiance is a conditional matter, and to that I
reply: 'You are my best friend, as you know, but if you formed a secret society and began working against the government-be it what it may-I know it is my duty to
obey the government. And if Arakcheev ordered me to lead a squadron against you and cut you down, I should not hesitate an instant, but should do it.' And you may
argue about that as you like!"

An awkward silence followed these words. Natasha was the first to speak, defending her husband and attacking her brother. Her defense was weak and inapt but she
attained her object. The conversation was resumed, and no longer in the unpleasantly hostile tone of Nicholas' last remark.

When they all got up to go in to supper, little Nicholas Bolkonski went up to Pierre, pale and with shining, radiant eyes.

"Uncle Pierre, you... no... If Papa were alive... would he agree with you?" he asked.

And Pierre suddenly realized what a special, independent, complex, and powerful process of thought and feeling must have been going on in this boy during that
conversation, and remembering all he had said he regretted that the lad should have heard him. He had, however, to give him an answer.

"Yes, I think so," he said reluctantly, and left the study.

The lad looked down and seemed now for the first time to notice what he had done to the things on the table. He flushed and went up to Nicholas.

"Uncle, forgive me, I did that... unintentionally," he said, pointing to the broken sealing wax and pens.

Nicholas started angrily.

"All right, all right," he said, throwing the bits under the table.

And evidently suppressing his vexation with difficulty, he turned away from the boy.

"You ought not to have been here at all," he said.

Chapter XV

The conversation at supper was not about politics or societies, but turned on the subject Nicholas liked best-recollections of 1812. Denisov started these and Pierre
was particularly agreeable and amusing about them. The family separated on the most friendly terms.

After supper Nicholas, having undressed in his study and given instructions to the steward who had been waiting for him, went to the bedroom in his dressing gown,
where he found his wife still at her table, writing.

"What are you writing, Mary?" Nicholas asked.

Countess Mary blushed. She was afraid that what she was writing would not be understood or approved by her husband.

She had wanted to conceal what she was writing from him, but at the same time was glad he had surprised her at it and that she would now have to tell him.

"A diary, Nicholas," she replied, handing him a blue exercise book filled with her firm, bold writing.

"A diary?" Nicholas repeated with a shade of irony, and he took up the book.

It was in French.

December 4. Today when Andrusha (her eldest boy) woke up he did not wish to dress and Mademoiselle Louise sent for me. He was naughty and obstinate. I tried
threats, but he only grew angrier. Then I took the matter in hand: I left him alone and began with nurse's help to get the other children up, telling him that I did not love
him. For a long time he was silent, as if astonished, then he jumped out of bed, ran to me in his shirt, and sobbed so that I could not calm him for a long time. It was
plain that what troubled him most was that he had grieved me. Afterwards in the evening when I gave him his ticket, he again began crying piteously and kissing me.
One can do anything with him by tenderness.

"What is a 'ticket'?" Nicholas inquired.

"I have begun giving the elder ones marks every evening, showing how they have behaved."

Nicholas looked into the radiant eyes that were gazing at him, and continued to turn over the pages and read. In the diary was set down everything in the children's lives
that seemed noteworthy to their mother as showing their characters or suggesting general reflections on educational methods. They were for the most part quite
insignificant trifles, but did not seem so to the mother or to the father either, now that he read this diary about his children for the first time.

Under the date "5" was entered:

Mitya was naughty at table. Papa said he was to have no pudding. He had none, but looked so unhappily and greedily at the others while they were eating! I think that
punishment by depriving children of sweets only develops their greediness. Must tell Nicholas this.

Nicholas put down the book and looked at his wife. The radiant eyes gazed at him questioningly: would he approve or disapprove of her diary? There could be no
doubt not only of his approval but also of his admiration for his wife.

Perhaps it need not be done so pedantically, thought Nicholas, or even done at all, but this untiring, continual spiritual effort of which the sole aim was the children's
 Copyright
moral       (c)delighted
      welfare   2005-2009,
                         him.Infobase    Mediabeen
                               Had Nicholas     Corp.
                                                   able to analyze his feelings he would have found that his steady, tender, and proud love of his wifePage     615
                                                                                                                                                         rested on his/feeling
                                                                                                                                                                        632
of wonder at her spirituality and at the lofty moral world, almost beyond his reach, in which she had her being.
doubt not only of his approval but also of his admiration for his wife.

Perhaps it need not be done so pedantically, thought Nicholas, or even done at all, but this untiring, continual spiritual effort of which the sole aim was the children's
moral welfare delighted him. Had Nicholas been able to analyze his feelings he would have found that his steady, tender, and proud love of his wife rested on his feeling
of wonder at her spirituality and at the lofty moral world, almost beyond his reach, in which she had her being.

He was proud of her intelligence and goodness, recognized his own insignificance beside her in the spiritual world, and rejoiced all the more that she with such a soul
not only belonged to him but was part of himself.

"I quite, quite approve, my dearest!" said he with a significant look, and after a short pause he added: "And I behaved badly today. You weren't in the study. We began
disputing-Pierre and I-and I lost my temper. But he is impossible: such a child! I don't know what would become of him if Natasha didn't keep him in hand.... Have you
any idea why he went to Petersburg? They have formed..."

"Yes, I know," said Countess Mary. "Natasha told me."

"Well, then, you know," Nicholas went on, growing hot at the mere recollection of their discussion, "he wanted to convince me that it is every honest man's duty to go
against the government, and that the oath of allegiance and duty... I am sorry you weren't there. They all fell on me-Denisov and Natasha... Natasha is absurd. How she
rules over him! And yet there need only be a discussion and she has no words of her own but only repeats his sayings..." added Nicholas, yielding to that irresistible
inclination which tempts us to judge those nearest and dearest to us. He forgot that what he was saying about Natasha could have been applied word for word to
himself in relation to his wife.

"Yes, I have noticed that," said Countess Mary.

"When I told him that duty and the oath were above everything, he started proving goodness knows what! A pity you were not there-what would you have said?"

"As I see it you were quite right, and I told Natasha so. Pierre says everybody is suffering, tortured, and being corrupted, and that it is our duty to help our neighbor. Of
course he is right there," said Countess Mary, "but he forgets that we have other duties nearer to us, duties indicated to us by God Himself, and that though we might
expose ourselves to risks we must not risk our children."

"Yes, that's it! That's just what I said to him," put in Nicholas, who fancied he really had said it. "But they insisted on their own view: love of one's neighbor and
Christianity-and all this in the presence of young Nicholas, who had gone into my study and broke all my things."

"Ah, Nicholas, do you know I am often troubled about little Nicholas," said Countess Mary. "He is such an exceptional boy. I am afraid I neglect him in favor of my
own: we all have children and relations while he has no one. He is constantly alone with his thoughts."

"Well, I don't think you need reproach yourself on his account. All that the fondest mother could do for her son you have done and are doing for him, and of course I
am glad of it. He is a fine lad, a fine lad! This evening he listened to Pierre in a sort of trance, and fancy-as we were going in to supper I looked and he had broken
everything on my table to bits, and he told me of it himself at once! I never knew him to tell an untruth. A fine lad, a fine lad!" repeated Nicholas, who at heart was not
fond of Nicholas Bolkonski but was always anxious to recognize that he was a fine lad.

"Still, I am not the same as his own mother," said Countess Mary. "I feel I am not the same and it troubles me. A wonderful boy, but I am dreadfully afraid for him. It
would be good for him to have companions."

"Well it won't be for long. Next summer I'll take him to Petersburg," said Nicholas. "Yes, Pierre always was a dreamer and always will be," he continued, returning to
the talk in the study which had evidently disturbed him. "Well, what business is it of mine what goes on there-whether Arakcheev is bad, and all that? What business
was it of mine when I married and was so deep in debt that I was threatened with prison, and had a mother who could not see or understand it? And then there are you
and the children and our affairs. Is it for my own pleasure that I am at the farm or in the office from morning to night? No, but I know I must work to comfort my
mother, to repay you, and not to leave the children such beggars as I was."

Countess Mary wanted to tell him that man does not live by bread alone and that he attached too much importance to these matters. But she knew she must not say this
and that it would be useless to do so. She only took his hand and kissed it. He took this as a sign of approval and a confirmation of his thoughts, and after a few
minutes' reflection continued to think aloud.

"You know, Mary, today Elias Mitrofanych" (this was his overseer) "came back from the Tambov estate and told me they are already offering eighty thousand rubles
for the forest."

And with an eager face Nicholas began to speak of the possibility of repurchasing Otradnoe before long, and added: "Another ten years of life and I shall leave the
children... in an excellent position."

Countess Mary listened to her husband and understood all that he told her. She knew that when he thought aloud in this way he would sometimes ask her what he had
been saying, and be vexed if he noticed that she had been thinking about something else. But she had to force herself to attend, for what he was saying did not interest
her at all. She looked at him and did not think, but felt, about something different. She felt a submissive tender love for this man who would never understand all that she
understood, and this seemed to make her love for him still stronger and added a touch of passionate tenderness. Besides this feeling which absorbed her altogether and
hindered her from following the details of her husband's plans, thoughts that had no connection with what he was saying flitted through her mind. She thought of her
nephew. Her husband's account of the boy's agitation while Pierre was speaking struck her forcibly, and various traits of his gentle, sensitive character recurred to her
mind; and while thinking of her nephew she thought also of her own children. She did not compare them with him, but compared her feeling for them with her feeling for
him, and felt with regret that there was something lacking in her feeling for young Nicholas.

Sometimes it seemed to her that this difference arose from the difference in their ages, but she felt herself to blame toward him and promised in her heart to do better
and to accomplish the impossible-in this life to love her husband, her children, little Nicholas, and all her neighbors, as Christ loved mankind. Countess Mary's soul
always strove toward the infinite, the eternal, and the absolute, and could therefore never be at peace. A stern expression of the lofty, secret suffering of a soul
burdened by the body appeared on her face. Nicholas gazed at her. "O God! What will become of us if she dies, as I always fear when her face is like that?" thought
he, and placing himself before the icon he began to say his evening prayers.

Chapter XVI

Natasha  and(c)
 Copyright    Pierre, left alone,
                2005-2009,        also began
                               Infobase      to talk
                                         Media       as only a husband and wife can talk, that is, with extraordinary clearness and rapidity, understanding and expressing
                                                 Corp.                                                                                                  Page 616 / 632
each other's thoughts in ways contrary to all rules of logic, without premises, deductions, or conclusions, and in a quite peculiar way. Natasha was so used to this kind
of talk with her husband that for her it was the surest sign of something being wrong between them if Pierre followed a line of logical reasoning. When he began proving
anything, or talking argumentatively and calmly and she, led on by his example, began to do the same, she knew that they were on the verge of a quarrel.
Chapter XVI

Natasha and Pierre, left alone, also began to talk as only a husband and wife can talk, that is, with extraordinary clearness and rapidity, understanding and expressing
each other's thoughts in ways contrary to all rules of logic, without premises, deductions, or conclusions, and in a quite peculiar way. Natasha was so used to this kind
of talk with her husband that for her it was the surest sign of something being wrong between them if Pierre followed a line of logical reasoning. When he began proving
anything, or talking argumentatively and calmly and she, led on by his example, began to do the same, she knew that they were on the verge of a quarrel.

From the moment they were alone and Natasha came up to him with wide-open happy eyes, and quickly seizing his head pressed it to her bosom, saying: "Now you
are all mine, mine! You won't escape!"-from that moment this conversation began, contrary to all the laws of logic and contrary to them because quite different subjects
were talked about at one and the same time. This simultaneous discussion of many topics did not prevent a clear understanding but on the contrary was the surest sign
that they fully understood one another.

Just as in a dream when all is uncertain, unreasoning, and contradictory, except the feeling that guides the dream, so in this intercourse contrary to all laws of reason, the
words themselves were not consecutive and clear but only the feeling that prompted them.

Natasha spoke to Pierre about her brother's life and doings, of how she had suffered and lacked life during his own absence, and of how she was fonder than ever of
Mary, and how Mary was in every way better than herself. In saying this Natasha was sincere in acknowledging Mary's superiority, but at the same time by saying it
she made a demand on Pierre that he should, all the same, prefer her to Mary and to all other women, and that now, especially after having seen many women in
Petersburg, he should tell her so afresh.

Pierre, answering Natasha's words, told her how intolerable it had been for him to meet ladies at dinners and balls in Petersburg.

"I have quite lost the knack of talking to ladies," he said. "It was simply dull. Besides, I was very busy."

Natasha looked intently at him and went on:

"Mary is so splendid," she said. "How she understands children! It is as if she saw straight into their souls. Yesterday, for instance, Mitya was naughty..."

"How like his father he is," Pierre interjected.

Natasha knew why he mentioned Mitya's likeness to Nicholas: the recollection of his dispute with his brother-in-law was unpleasant and he wanted to know what
Natasha thought of it.

"Nicholas has the weakness of never agreeing with anything not generally accepted. But I understand that you value what opens up a fresh line," said she, repeating
words Pierre had once uttered.

"No, the chief point is that to Nicholas ideas and discussions are an amusement-almost a pastime," said Pierre. "For instance, he is collecting a library and has made it a
rule not to buy a new book till he has read what he had already bought-Sismondi and Rousseau and Montesquieu," he added with a smile. "You know how much I..."
he began to soften down what he had said; but Natasha interrupted him to show that this was unnecessary.

"So you say ideas are an amusement to him...."

"Yes, and for me nothing else is serious. All the time in Petersburg I saw everyone as in a dream. When I am taken up by a thought, all else is mere amusement."

"Ah, I'm so sorry I wasn't there when you met the children," said Natasha. "Which was most delighted? Lisa, I'm sure."

"Yes," Pierre replied, and went on with what was in his mind. "Nicholas says we ought not to think. But I can't help it. Besides, when I was in Petersburg I felt (I can
this to you) that the whole affair would go to pieces without me-everyone was pulling his own way. But I succeeded in uniting them all; and then my idea is so clear and
simple. You see, I don't say that we ought to oppose this and that. We may be mistaken. What I say is: 'Join hands, you who love the right, and let there be but one
banner-that of active virtue.' Prince Sergey is a fine fellow and clever."

Natasha would have had no doubt as to the greatness of Pierre's idea, but one thing disconcerted her. "Can a man so important and necessary to society be also my
husband? How did this happen?" She wished to express this doubt to him. "Now who could decide whether he is really cleverer than all the others?" she asked herself,
and passed in review all those whom Pierre most respected. Judging by what he had said there was no one he had respected so highly as Platon Karataev.

"Do you know what I am thinking about?" she asked. "About Platon Karataev. Would he have approved of you now, do you think?"

Pierre was not at all surprised at this question. He understood his wife's line of thought.

"Platon Karataev?" he repeated, and pondered, evidently sincerely trying to imagine Karataev's opinion on the subject. "He would not have understood... yet perhaps
he would."

"I love you awfully!" Natasha suddenly said. "Awfully, awfully!"

"No, he would not have approved," said Pierre, after reflection. "What he would have approved of is our family life. He was always so anxious to find seemliness,
happiness, and peace in everything, and I should have been proud to let him see us. There now-you talk of my absence, but you wouldn't believe what a special feeling
I have for you after a separation...."

"Yes, I should think..." Natasha began.

"No, it's not that. I never leave off loving you. And one couldn't love more, but this is something special.... Yes, of course-" he did not finish because their eyes meeting
said the rest.

"What nonsense it is," Natasha suddenly exclaimed, "about honeymoons, and that the greatest happiness is at first! On the contrary, now is the best of all. If only you
did not go away! Do you remember how we quarreled? And it was always my fault. Always mine. And what we quarreled about-I don't even remember!"

"Always about
 Copyright     the same thing,"
           (c) 2005-2009,       said Pierre
                            Infobase   Mediawith a smile. "Jealo..."
                                              Corp.                                                                                                    Page 617 / 632
"Don't say it! I can't bear it!" Natasha cried, and her eyes glittered coldly and vindictively. "Did you see her?" she added, after a pause.
"What nonsense it is," Natasha suddenly exclaimed, "about honeymoons, and that the greatest happiness is at first! On the contrary, now is the best of all. If only you
did not go away! Do you remember how we quarreled? And it was always my fault. Always mine. And what we quarreled about-I don't even remember!"

"Always about the same thing," said Pierre with a smile. "Jealo..."

"Don't say it! I can't bear it!" Natasha cried, and her eyes glittered coldly and vindictively. "Did you see her?" she added, after a pause.

"No, and if I had I shouldn't have recognized her."

They were silent for a while.

"Oh, do you know? While you were talking in the study I was looking at you," Natasha began, evidently anxious to disperse the cloud that had come over them. "You
are as like him as two peas-like the boy." (She meant her little son.) "Oh, it's time to go to him.... The milk's come.... But I'm sorry to leave you."

They were silent for a few seconds. Then suddenly turning to one another at the same time they both began to speak. Pierre began with self-satisfaction and enthusiasm,
Natasha with a quiet, happy smile. Having interrupted one another they both stopped to let the other continue.

"No. What did you say? Go on, go on."

"No, you go on, I was talking nonsense," said Natasha.

Pierre finished what he had begun. It was the sequel to his complacent reflections on his success in Petersburg. At that moment it seemed to him that he was chosen to
give a new direction to the whole of Russian society and to the whole world.

"I only wished to say that ideas that have great results are always simple ones. My whole idea is that if vicious people are united and constitute a power, then honest
folk must do the same. Now that's simple enough."

"Yes."

"And what were you going to say?"

"I? Only nonsense."

"But all the same?"

"Oh nothing, only a trifle," said Natasha, smilingly still more brightly. "I only wanted to tell you about Petya: today nurse was coming to take him from me, and he
laughed, shut his eyes, and clung to me. I'm sure he thought he was hiding. Awfully sweet! There, now he's crying. Well, good-by!" and she left the room.

Meanwhile downstairs in young Nicholas Bolkonski's bedroom a little lamp was burning as usual. (The boy was afraid of the dark and they could not cure him of it.)
Dessalles slept propped up on four pillows and his Roman nose emitted sounds of rhythmic snoring. Little Nicholas, who had just waked up in a cold perspiration, sat
up in bed and gazed before him with wide-open eyes. He had awaked from a terrible dream. He had dreamed that he and Uncle Pierre, wearing helmets such as were
depicted in his Plutarch, were leading a huge army. The army was made up of white slanting lines that filled the air like the cobwebs that float about in autumn and which
Dessalles called les fils de la Vierge. In front was Glory, which was similar to those threads but rather thicker. He and Pierre were borne along lightly and joyously,
nearer and nearer to their goal. Suddenly the threads that moved them began to slacken and become entangled and it grew difficult to move. And Uncle Nicholas stood
before them in a stern and threatening attitude.

"Have you done this?" he said, pointing to some broken sealing wax and pens. "I loved you, but I have orders from Arakcheev and will kill the first of you who moves
forward." Little Nicholas turned to look at Pierre but Pierre was no longer there. In his place was his father-Prince Andrew-and his father had neither shape nor form,
but he existed, and when little Nicholas perceived him he grew faint with love: he felt himself powerless, limp, and formless. His father caressed and pitied him. But
Uncle Nicholas came nearer and nearer to them. Terror seized young Nicholas and he awoke.

"My father!" he thought. (Though there were two good portraits of Prince Andrew in the house, Nicholas never imagined him in human form.) "My father has been with
me and caressed me. He approved of me and of Uncle Pierre. Whatever he may tell me, I will do it. Mucius Scaevola burned his hand. Why should not the same sort
of thing happen to me? I know they want me to learn. And I will learn. But someday I shall have finished learning, and then I will do something. I only pray God that
something may happen to me such as happened to Plutarch's men, and I will act as they did. I will do better. Everyone shall know me, love me, and be delighted with
me!" And suddenly his bosom heaved with sobs and he began to cry.

"Are you ill?" he heard Dessalles' voice asking.

"No," answered Nicholas, and lay back on his pillow.

"He is good and kind and I am fond of him!" he thought of Dessalles. "But Uncle Pierre! Oh, what a wonderful man he is! And my father? Oh, Father, Father! Yes, I
will do something with which even he would be satisfied...."

Second Epilogue
Chapter I

History is the life of nations and of humanity. To seize and put into words, to describe directly the life of humanity or even of a single nation, appears impossible.

The ancient historians all employed one and the same method to describe and seize the apparently elusive-the life of a people. They described the activity of individuals
who ruled the people, and regarded the activity of those men as representing the activity of the whole nation.

The question: how did individuals make nations act as they wished and by what was the will of these individuals themselves guided? the ancients met by recognizing a
divinity which subjected the nations to the will of a chosen man, and guided the will of that chosen man so as to accomplish ends that were predestined.
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 618 / 632
For the ancients these questions were solved by a belief in the direct participation of the Deity in human affairs.

Modern history, in theory, rejects both these principles.
The question: how did individuals make nations act as they wished and by what was the will of these individuals themselves guided? the ancients met by recognizing a
divinity which subjected the nations to the will of a chosen man, and guided the will of that chosen man so as to accomplish ends that were predestined.

For the ancients these questions were solved by a belief in the direct participation of the Deity in human affairs.

Modern history, in theory, rejects both these principles.

It would seem that having rejected the belief of the ancients in man's subjection to the Deity and in a predetermined aim toward which nations are led, modern history
should study not the manifestations of power but the causes that produce it. But modern history has not done this. Having in theory rejected the view held by the
ancients, it still follows them in practice.

Instead of men endowed with divine authority and directly guided by the will of God, modern history has given us either heroes endowed with extraordinary,
superhuman capacities, or simply men of very various kinds, from monarchs to journalists, who lead the masses. Instead of the former divinely appointed aims of the
Jewish, Greek, or Roman nations, which ancient historians regarded as representing the progress of humanity, modern history has postulated its own aims-the welfare
of the French, German, or English people, or, in its highest abstraction, the welfare and civilization of humanity in general, by which is usually meant that of the peoples
occupying a small northwesterly portion of a large continent.

Modern history has rejected the beliefs of the ancients without replacing them by a new conception, and the logic of the situation has obliged the historians, after they
had apparently rejected the divine authority of the kings and the "fate" of the ancients, to reach the same conclusion by another road, that is, to recognize (1) nations
guided by individual men, and (2) the existence of a known aim to which these nations and humanity at large are tending.

At the basis of the works of all the modern historians from Gibbon to Buckle, despite their seeming disagreements and the apparent novelty of their outlooks, lie those
two old, unavoidable assumptions.

In the first place the historian describes the activity of individuals who in his opinion have directed humanity (one historian considers only monarchs, generals, and
ministers as being such men, while another includes also orators, learned men, reformers, philosophers, and poets). Secondly, it is assumed that the goal toward which
humanity is being led is known to the historians: to one of them this goal is the greatness of the Roman, Spanish, or French realm; to another it is liberty, equality, and a
certain kind of civilization of a small corner of the world called Europe.

In 1789 a ferment arises in Paris; it grows, spreads, and is expressed by a movement of peoples from west to east. Several times it moves eastward and collides with a
countermovement from the east westward. In 1812 it reaches its extreme limit, Moscow, and then, with remarkable symmetry, a countermovement occurs from east to
west, attracting to it, as the first movement had done, the nations of middle Europe. The counter movement reaches the starting point of the first movement in the west-
Paris-and subsides.

During that twenty-year period an immense number of fields were left untilled, houses were burned, trade changed its direction, millions of men migrated, were
impoverished, or were enriched, and millions of Christian men professing the law of love of their fellows slew one another.

What does all this mean? Why did it happen? What made those people burn houses and slay their fellow men? What were the causes of these events? What force
made men act so? These are the instinctive, plain, and most legitimate questions humanity asks itself when it encounters the monuments and tradition of that period.

For a reply to these questions the common sense of mankind turns to the science of history, whose aim is to enable nations and humanity to know themselves.

If history had retained the conception of the ancients it would have said that God, to reward or punish his people, gave Napoleon power and directed his will to the
fulfillment of the divine ends, and that reply, would have been clear and complete. One might believe or disbelieve in the divine significance of Napoleon, but for anyone
believing in it there would have been nothing unintelligible in the history of that period, nor would there have been any contradictions.

But modern history cannot give that reply. Science does not admit the conception of the ancients as to the direct participation of the Deity in human affairs, and
therefore history ought to give other answers.

Modern history replying to these questions says: you want to know what this movement means, what caused it, and what force produced these events? Then listen:

"Louis XIV was a very proud and self-confident man; he had such and such mistresses and such and such ministers and he ruled France badly. His descendants were
weak men and they too ruled France badly. And they had such and such favorites and such and such mistresses. Moreover, certain men wrote some books at that
time. At the end of the eighteenth century there were a couple of dozen men in Paris who began to talk about all men being free and equal. This caused people all over
France to begin to slash at and drown one another. They killed the king and many other people. At that time there was in France a man of genius-Napoleon. He
conquered everybody everywhere-that is, he killed many people because he was a great genius. And for some reason he went to kill Africans, and killed them so well
and was so cunning and wise that when he returned to France he ordered everybody to obey him, and they all obeyed him. Having become an Emperor he again went
out to kill people in Italy, Austria, and Prussia. And there too he killed a great many. In Russia there was an Emperor, Alexander, who decided to restore order in
Europe and therefore fought against Napoleon. In 1807 he suddenly made friends with him, but in 1811 they again quarreled and again began killing many people.
Napoleon led six hundred thousand men into Russia and captured Moscow; then he suddenly ran away from Moscow, and the Emperor Alexander, helped by the
advice of Stein and others, united Europe to arm against the disturber of its peace. All Napoleon's allies suddenly became his enemies and their forces advanced against
the fresh forces he raised. The Allies defeated Napoleon, entered Paris, forced Napoleon to abdicate, and sent him to the island of Elba, not depriving him of the title of
Emperor and showing him every respect, though five years before and one year later they all regarded him as an outlaw and a brigand. Then Louis XVIII, who till then
had been the laughingstock both of the French and the Allies, began to reign. And Napoleon, shedding tears before his Old Guards, renounced the throne and went
into exile. Then the skillful statesmen and diplomatists (especially Talleyrand, who managed to sit down in a particular chair before anyone else and thereby extended
the frontiers of France) talked in Vienna and by these conversations made the nations happy or unhappy. Suddenly the diplomatists and monarchs nearly quarreled and
were on the point of again ordering their armies to kill one another, but just then Napoleon arrived in France with a battalion, and the French, who had been hating him,
immediately all submitted to him. But the Allied monarchs were angry at this and went to fight the French once more. And they defeated the genius Napoleon and,
suddenly recognizing him as a brigand, sent him to the island of St. Helena. And the exile, separated from the beloved France so dear to his heart, died a lingering death
on that rock and bequeathed his great deeds to posterity. But in Europe a reaction occurred and the sovereigns once again all began to oppress their subjects."

It would be a mistake to think that this is ironic-a caricature of the historical accounts. On the contrary it is a very mild expression of the contradictory replies, not
meeting the questions, which all the historians give, from the compilers of memoirs and the histories of separate states to the writers of general histories and the new
histories of the culture of that period.

The strangeness and absurdity of these replies arise from the fact that modern history, like a deaf man, answers questions no one has asked.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 619 / 632
If the purpose of history be to give a description of the movement of humanity and of the peoples, the first question-in the absence of a reply to which all the rest will be
incomprehensible-is: what is the power that moves peoples? To this, modern history laboriously replies either that Napoleon was a great genius, or that Louis XIV was
very proud, or that certain writers wrote certain books.
histories of the culture of that period.

The strangeness and absurdity of these replies arise from the fact that modern history, like a deaf man, answers questions no one has asked.

If the purpose of history be to give a description of the movement of humanity and of the peoples, the first question-in the absence of a reply to which all the rest will be
incomprehensible-is: what is the power that moves peoples? To this, modern history laboriously replies either that Napoleon was a great genius, or that Louis XIV was
very proud, or that certain writers wrote certain books.

All that may be so and mankind is ready to agree with it, but it is not what was asked. All that would be interesting if we recognized a divine power based on itself and
always consistently directing its nations through Napoleons, Louis-es, and writers; but we do not acknowledge such a power, and therefore before speaking about
Napoleons, Louis-es, and authors, we ought to be shown the connection existing between these men and the movement of the nations.

If instead of a divine power some other force has appeared, it should be explained in what this new force consists, for the whole interest of history lies precisely in that
force.

History seems to assume that this force is self-evident and known to everyone. But in spite of every desire to regard it as known, anyone reading many historical works
cannot help doubting whether this new force, so variously understood by the historians themselves, is really quite well known to everybody.

Chapter II

What force moves the nations?

Biographical historians and historians of separate nations understand this force as a power inherent in heroes and rulers. In their narration events occur solely by the will
of a Napoleon, and Alexander, or in general of the persons they describe. The answers given by this kind of historian to the question of what force causes events to
happen are satisfactory only as long as there is but one historian to each event. As soon as historians of different nationalities and tendencies begin to describe the same
event, the replies they give immediately lose all meaning, for this force is understood by them all not only differently but often in quite contradictory ways. One historian
says that an event was produced by Napoleon's power, another that it was produced by Alexander's, a third that it was due to the power of some other person.
Besides this, historians of that kind contradict each other even in their statement as to the force on which the authority of some particular person was based. Thiers, a
Bonapartist, says that Napoleon's power was based on his virtue and genius. Lanfrey, a Republican, says it was based on his trickery and deception of the people. So
the historians of this class, by mutually destroying one another's positions, destroy the understanding of the force which produces events, and furnish no reply to
history's essential question.

Writers of universal history who deal with all the nations seem to recognize how erroneous is the specialist historians' view of the force which produces events. They do
not recognize it as a power inherent in heroes and rulers, but as the resultant of a multiplicity of variously directed forces. In describing a war or the subjugation of a
people, a general historian looks for the cause of the event not in the power of one man, but in the interaction of many persons connected with the event.

According to this view the power of historical personages, represented as the product of many forces, can no longer, it would seem, be regarded as a force that itself
produces events. Yet in most cases universal historians still employ the conception of power as a force that itself produces events, and treat it as their cause. In their
exposition, an historic character is first the product of his time, and his power only the resultant of various forces, and then his power is itself a force producing events.
Gervinus, Schlosser, and others, for instance, at one time prove Napoleon to be a product of the Revolution, of the ideas of 1789 and so forth, and at another plainly
say that the campaign of 1812 and other things they do not like were simply the product of Napoleon's misdirected will, and that the very ideas of 1789 were arrested
in their development by Napoleon's caprice. The ideas of the Revolution and the general temper of the age produced Napoleon's power. But Napoleon's power
suppressed the ideas of the Revolution and the general temper of the age.

This curious contradiction is not accidental. Not only does it occur at every step, but the universal historians' accounts are all made up of a chain of such contradictions.
This contradiction occurs because after entering the field of analysis the universal historians stop halfway.

To find component forces equal to the composite or resultant force, the sum of the components must equal the resultant. This condition is never observed by the
universal historians, and so to explain the resultant forces they are obliged to admit, in addition to the insufficient components, another unexplained force affecting the
resultant action.

Specialist historians describing the campaign of 1813 or the restoration of the Bourbons plainly assert that these events were produced by the will of Alexander. But the
universal historian Gervinus, refuting this opinion of the specialist historian, tries to prove that the campaign of 1813 and the restoration of the Bourbons were due to
other things beside Alexander's will-such as the activity of Stein, Metternich, Madame de Stael, Talleyrand, Fichte Chateaubriand, and others. The historian evidently
decomposes Alexander's power into the components: Talleyrand, Chateaubriand, and the rest-but the sum of the components, that is, the interactions of
Chateaubriand, Talleyrand, Madame de Stael, and the others, evidently does not equal the resultant, namely the phenomenon of millions of Frenchmen submitting to the
Bourbons. That Chateaubriand, Madame de Stael, and others spoke certain words to one another only affected their mutual relations but does not account for the
submission of millions. And therefore to explain how from these relations of theirs the submission of millions of people resulted-that is, how component forces equal to
one A gave a resultant equal to a thousand times A-the historian is again obliged to fall back on power-the force he had denied-and to recognize it as the resultant of
the forces, that is, he has to admit an unexplained force acting on the resultant. And that is just what the universal historians do, and consequently they not only
contradict the specialist historians but contradict themselves.

Peasants having no clear idea of the cause of rain, say, according to whether they want rain or fine weather: "The wind has blown the clouds away," or, "The wind has
brought up the clouds." And in the same way the universal historians sometimes, when it pleases them and fits in with their theory, say that power is the result of events,
and sometimes, when they want to prove something else, say that power produces events.

A third class of historians-the so-called historians of culture-following the path laid down by the universal historians who sometimes accept writers and ladies as forces
producing events-again take that force to be something quite different. They see it in what is called culture-in mental activity.

The historians of culture are quite consistent in regard to their progenitors, the writers of universal histories, for if historical events may be explained by the fact that
certain persons treated one another in such and such ways, why not explain them by the fact that such and such people wrote such and such books? Of the immense
number of indications accompanying every vital phenomenon, these historians select the indication of intellectual activity and say that this indication is the cause. But
despite their endeavors to prove that the cause of events lies in intellectual activity, only by a great stretch can one admit that there is any connection between intellectual
activity and the movement of peoples, and in no case can one admit that intellectual activity controls people's actions, for that view is not confirmed by such facts as the
very cruel murders of the French Revolution resulting from the doctrine of the equality of man, or the very cruel wars and executions resulting from the preaching of
love.
Copyright (c) 2005-2009, Infobase Media Corp.
But even admitting as correct all the cunningly devised arguments with which these histories are filled-admitting that nations are governed by some Page    620
                                                                                                                                                    undefined      / 632
                                                                                                                                                               force
called an idea-history's essential question still remains unanswered, and to the former power of monarchs and to the influence of advisers and other people introduced
by the universal historians, another, newer force-the idea-is added, the connection of which with the masses needs explanation. It is possible to understand that
activity and the movement of peoples, and in no case can one admit that intellectual activity controls people's actions, for that view is not confirmed by such facts as the
very cruel murders of the French Revolution resulting from the doctrine of the equality of man, or the very cruel wars and executions resulting from the preaching of
love.

But even admitting as correct all the cunningly devised arguments with which these histories are filled-admitting that nations are governed by some undefined force
called an idea-history's essential question still remains unanswered, and to the former power of monarchs and to the influence of advisers and other people introduced
by the universal historians, another, newer force-the idea-is added, the connection of which with the masses needs explanation. It is possible to understand that
Napoleon had power and so events occurred; with some effort one may even conceive that Napoleon together with other influences was the cause of an event; but
how a book, Le Contrat social, had the effect of making Frenchmen begin to drown one another cannot be understood without an explanation of the causal nexus of
this new force with the event.

Undoubtedly some relation exists between all who live contemporaneously, and so it is possible to find some connection between the intellectual activity of men and
their historical movements, just as such a connection may be found between the movements of humanity and commerce, handicraft, gardening, or anything else you
please. But why intellectual activity is considered by the historians of culture to be the cause or expression of the whole historical movement is hard to understand. Only
the following considerations can have led the historians to such a conclusion: (1) that history is written by learned men, and so it is natural and agreeable for them to
think that the activity of their class supplies the basis of the movement of all humanity, just as a similar belief is natural and agreeable to traders, agriculturists, and
soldiers (if they do not express it, that is merely because traders and soldiers do not write history), and (2) that spiritual activity, enlightenment, civilization, culture,
ideas, are all indistinct, indefinite conceptions under whose banner it is very easy to use words having a still less definite meaning, and which can therefore be readily
introduced into any theory.

But not to speak of the intrinsic quality of histories of this kind (which may possibly even be of use to someone for something) the histories of culture, to which all
general histories tend more and more to approximate, are significant from the fact that after seriously and minutely examining various religious, philosophic, and political
doctrines as causes of events, as soon as they have to describe an actual historic event such as the campaign of 1812 for instance, they involuntarily describe it as
resulting from an exercise of power-and say plainly that that was the result of Napoleon's will. Speaking so, the historians of culture involuntarily contradict themselves,
and show that the new force they have devised does not account for what happens in history, and that history can only be explained by introducing a power which they
apparently do not recognize.

Chapter III

A locomotive is moving. Someone asks: "What moves it?" A peasant says the devil moves it. Another man says the locomotive moves because its wheels go round. A
third asserts that the cause of its movement lies in the smoke which the wind carries away.

The peasant is irrefutable. He has devised a complete explanation. To refute him someone would have to prove to him that there is no devil, or another peasant would
have to explain to him that it is not the devil but a German, who moves the locomotive. Only then, as a result of the contradiction, will they see that they are both wrong.
But the man who says that the movement of the wheels is the cause refutes himself, for having once begun to analyze he ought to go on and explain further why the
wheels go round; and till he has reached the ultimate cause of the movement of the locomotive in the pressure of steam in the boiler, he has no right to stop in his search
for the cause. The man who explains the movement of the locomotive by the smoke that is carried back has noticed that the wheels do not supply an explanation and
has taken the first sign that occurs to him and in his turn has offered that as an explanation.

The only conception that can explain the movement of the locomotive is that of a force commensurate with the movement observed.

The only conception that can explain the movement of the peoples is that of some force commensurate with the whole movement of the peoples.

Yet to supply this conception various historians take forces of different kinds, all of which are incommensurate with the movement observed. Some see it as a force
directly inherent in heroes, as the peasant sees the devil in the locomotive; others as a force resulting from several other forces, like the movement of the wheels; others
again as an intellectual influence, like the smoke that is blown away.

So long as histories are written of separate individuals, whether Caesars, Alexanders, Luthers, or Voltaires, and not the histories of all, absolutely all those who take
part in an event, it is quite impossible to describe the movement of humanity without the conception of a force compelling men to direct their activity toward a certain
end. And the only such conception known to historians is that of power.

This conception is the one handle by means of which the material of history, as at present expounded, can be dealt with, and anyone who breaks that handle off, as
Buckle did, without finding some other method of treating historical material, merely deprives himself of the one possible way of dealing with it. The necessity of the
conception of power as an explanation of historical events is best demonstrated by the universal historians and historians of culture themselves, for they professedly
reject that conception but inevitably have recourse to it at every step.

In dealing with humanity's inquiry, the science of history up to now is like money in circulation-paper money and coin. The biographies and special national histories are
like paper money. They can be used and can circulate and fulfill their purpose without harm to anyone and even advantageously, as long as no one asks what is the
security behind them. You need only forget to ask how the will of heroes produces events, and such histories as Thiers' will be interesting and instructive and may
perhaps even possess a tinge of poetry. But just as doubts of the real value of paper money arise either because, being easy to make, too much of it gets made or
because people try to exchange it for gold, so also doubts concerning the real value of such histories arise either because too many of them are written or because in his
simplicity of heart someone inquires: by what force did Napoleon do this?-that is, wants to exchange the current paper money for the real gold of actual
comprehension.

The writers of universal histories and of the history of culture are like people who, recognizing the defects of paper money, decide to substitute for it money made of
metal that has not the specific gravity of gold. It may indeed make jingling coin, but will do no more than that. Paper money may deceive the ignorant, but nobody is
deceived by tokens of base metal that have no value but merely jingle. As gold is gold only if it is serviceable not merely for exchange but also for use, so universal
historians will be valuable only when they can reply to history's essential question: what is power? The universal historians give contradictory replies to that question,
while the historians of culture evade it and answer something quite different. And as counters of imitation gold can be used only among a group of people who agree to
accept them as gold, or among those who do not know the nature of gold, so universal historians and historians of culture, not answering humanity's essential question,
serve as currency for some purposes of their own, only in universities and among the mass of readers who have a taste for what they call "serious reading."

Chapter IV

Having abandoned the conception of the ancients as to the divine subjection of the will of a nation to some chosen man and the subjection of that man's will to the
Deity, history cannot without contradictions take a single step till it has chosen one of two things: either a return to the former belief in the direct intervention of the Deity
in human affairs or a definite explanation of the meaning of the force producing historical events and termed "power."
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 621 / 632
A return to the first is impossible, the belief has been destroyed; and so it is essential to explain what is meant by power.
Having abandoned the conception of the ancients as to the divine subjection of the will of a nation to some chosen man and the subjection of that man's will to the
Deity, history cannot without contradictions take a single step till it has chosen one of two things: either a return to the former belief in the direct intervention of the Deity
in human affairs or a definite explanation of the meaning of the force producing historical events and termed "power."

A return to the first is impossible, the belief has been destroyed; and so it is essential to explain what is meant by power.

Napoleon ordered an army to be raised and go to war. We are so accustomed to that idea and have become so used to it that the question: why did six hundred
thousand men go to fight when Napoleon uttered certain words, seems to us senseless. He had the power and so what he ordered was done.

This reply is quite satisfactory if we believe that the power was given him by God. But as soon as we do not admit that, it becomes essential to determine what is this
power of one man over others.

It cannot be the direct physical power of a strong man over a weak one-a domination based on the application or threat of physical force, like the power of Hercules;
nor can it be based on the effect of moral force, as in their simplicity some historians think who say that the leading figures in history are heroes, that is, men gifted with a
special strength of soul and mind called genius. This power cannot be based on the predominance of moral strength, for, not to mention heroes such as Napoleon about
whose moral qualities opinions differ widely, history shows us that neither a Louis XI nor a Metternich, who ruled over millions of people, had any particular moral
qualities, but on the contrary were generally morally weaker than any of the millions they ruled over.

If the source of power lies neither in the physical nor in the moral qualities of him who possesses it, it must evidently be looked for elsewhere-in the relation to the
people of the man who wields the power.

And that is how power is understood by the science of jurisprudence, that exchange bank of history which offers to exchange history's understanding of power for true
gold.

Power is the collective will of the people transferred, by expressed or tacit consent, to their chosen rulers.

In the domain of jurisprudence, which consists of discussions of how a state and power might be arranged were it possible for all that to be arranged, it is all very clear;
but when applied to history that definition of power needs explanation.

The science of jurisprudence regards the state and power as the ancients regarded fire-namely, as something existing absolutely. But for history, the state and power
are merely phenomena, just as for modern physics fire is not an element but a phenomenon.

From this fundamental difference between the view held by history and that held by jurisprudence, it follows that jurisprudence can tell minutely how in its opinion
power should be constituted and what power-existing immutably outside time-is, but to history's questions about the meaning of the mutations of power in time it can
answer nothing.

If power be the collective will of the people transferred to their ruler, was Pugachev a representative of the will of the people? If not, then why was Napoleon I? Why
was Napoleon III a criminal when he was taken prisoner at Boulogne, and why, later on, were those criminals whom he arrested?

Do palace revolutions-in which sometimes only two or three people take part-transfer the will of the people to a new ruler? In international relations, is the will of the
people also transferred to their conqueror? Was the will of the Confederation of the Rhine transferred to Napoleon in 1806? Was the will of the Russian people
transferred to Napoleon in 1809, when our army in alliance with the French went to fight the Austrians?

To these questions three answers are possible:

Either to assume (1) that the will of the people is always unconditionally transferred to the ruler or rulers they have chosen, and that therefore every emergence of a new
power, every struggle against the power once appointed, should be absolutely regarded as an infringement of the real power; or (2) that the will of the people is
transferred to the rulers conditionally, under definite and known conditions, and to show that all limitations, conflicts, and even destructions of power result from a
nonobservance by the rulers of the conditions under which their power was entrusted to them; or (3) that the will of the people is delegated to the rulers conditionally,
but that the conditions are unknown and indefinite, and that the appearance of several authorities, their struggles and their falls, result solely from the greater or lesser
fulfillment by the rulers of these unknown conditions on which the will of the people is transferred from some people to others.

And these are the three ways in which the historians do explain the relation of the people to their rulers.

Some historians-those biographical and specialist historians already referred to-in their simplicity failing to understand the question of the meaning of power, seem to
consider that the collective will of the people is unconditionally transferred to historical persons, and therefore when describing some single state they assume that
particular power to be the one absolute and real power, and that any other force opposing this is not a power but a violation of power-mere violence.

Their theory, suitable for primitive and peaceful periods of history, has the inconvenience-in application to complex and stormy periods in the life of nations during which
various powers arise simultaneously and struggle with one another-that a Legitimist historian will prove that the National Convention, the Directory, and Bonaparte
were mere infringers of the true power, while a Republican and a Bonapartist will prove: the one that the Convention and the other that the Empire was the real power,
and that all the others were violations of power. Evidently the explanations furnished by these historians being mutually contradictory can only satisfy young children.

Recognizing the falsity of this view of history, another set of historians say that power rests on a conditional delegation of the will of the people to their rulers, and that
historical leaders have power only conditionally on carrying out the program that the will of the people has by tacit agreement prescribed to them. But what this
program consists in these historians do not say, or if they do they continually contradict one another.

Each historian, according to his view of what constitutes a nation's progress, looks for these conditions in the greatness, wealth, freedom, or enlightenment of citizens of
France or some other country. But not to mention the historians' contradictions as to the nature of this program-or even admitting that some one general program of
these conditions exists-the facts of history almost always contradict that theory. If the conditions under which power is entrusted consist in the wealth, freedom, and
enlightenment of the people, how is it that Louis XIV and Ivan the Terrible end their reigns tranquilly, while Louis XVI and Charles I are executed by their people? To
this question historians reply that Louis XIV's activity, contrary to the program, reacted on Louis XVI. But why did it not react on Louis XIV or on Louis XV-why
should it react just on Louis XVI? And what is the time limit for such reactions? To these questions there are and can be no answers. Equally little does this view
explain why for several centuries the collective will is not withdrawn from certain rulers and their heirs, and then suddenly during a period of fifty years is transferred to
the Convention, to the Directory, to Napoleon, to Alexander, to Louis XVIII, to Napoleon again, to Charles X, to Louis Philippe, to a Republican government, and to
Napoleon III. When explaining these rapid transfers of the people's will from from one individual to another, especially in view of international relations, conquests, and
alliances,
 Copyright the(c)historians are obliged
                   2005-2009,           to admit
                                 Infobase  Mediathat some of these transfers are not normal delegations of the people's will but are accidents dependentPage
                                                 Corp.                                                                                                      on cunning,
                                                                                                                                                                   622 on  / 632
mistakes, on craft, or on the weakness of a diplomatist, a ruler, or a party leader. So that the greater part of the events of history-civil wars, revolutions, and conquests-
are presented by these historians not as the results of free transferences of the people's will, but as results of the ill-directed will of one or more individuals, that is, once
again, as usurpations of power. And so these historians also see and admit historical events which are exceptions to the theory.
should it react just on Louis XVI? And what is the time limit for such reactions? To these questions there are and can be no answers. Equally little does this view
explain why for several centuries the collective will is not withdrawn from certain rulers and their heirs, and then suddenly during a period of fifty years is transferred to
the Convention, to the Directory, to Napoleon, to Alexander, to Louis XVIII, to Napoleon again, to Charles X, to Louis Philippe, to a Republican government, and to
Napoleon III. When explaining these rapid transfers of the people's will from from one individual to another, especially in view of international relations, conquests, and
alliances, the historians are obliged to admit that some of these transfers are not normal delegations of the people's will but are accidents dependent on cunning, on
mistakes, on craft, or on the weakness of a diplomatist, a ruler, or a party leader. So that the greater part of the events of history-civil wars, revolutions, and conquests-
are presented by these historians not as the results of free transferences of the people's will, but as results of the ill-directed will of one or more individuals, that is, once
again, as usurpations of power. And so these historians also see and admit historical events which are exceptions to the theory.

These historians resemble a botanist who, having noticed that some plants grow from seeds producing two cotyledons, should insist that all that grows does so by
sprouting into two leaves, and that the palm, the mushroom, and even the oak, which blossom into full growth and no longer resemble two leaves, are deviations from
the theory.

Historians of the third class assume that the will of the people is transferred to historic personages conditionally, but that the conditions are unknown to us. They say that
historical personages have power only because they fulfill the will of the people which has been delegated to them.

But in that case, if the force that moves nations lies not in the historic leaders but in the nations themselves, what significance have those leaders?

The leaders, these historians tell us, express the will of the people: the activity of the leaders represents the activity of the people.

But in that case the question arises whether all the activity of the leaders serves as an expression of the people's will or only some part of it. If the whole activity of the
leaders serves as the expression of the people's will, as some historians suppose, then all the details of the court scandals contained in the biographies of a Napoleon or
a Catherine serve to express the life of the nation, which is evident nonsense; but if it is only some particular side of the activity of an historical leader which serves to
express the people's life, as other so-called "philosophical" historians believe, then to determine which side of the activity of a leader expresses the nation's life, we have
first of all to know in what the nation's life consists.

Met by this difficulty historians of that class devise some most obscure, impalpable, and general abstraction which can cover all conceivable occurrences, and declare
this abstraction to be the aim of humanity's movement. The most usual generalizations adopted by almost all the historians are: freedom, equality, enlightenment,
progress, civilization, and culture. Postulating some generalization as the goal of the movement of humanity, the historians study the men of whom the greatest number of
monuments have remained: kings, ministers, generals, authors, reformers, popes, and journalists, to the extent to which in their opinion these persons have promoted or
hindered that abstraction. But as it is in no way proved that the aim of humanity does consist in freedom, equality, enlightenment, or civilization, and as the connection of
the people with the rulers and enlighteners of humanity is only based on the arbitrary assumption that the collective will of the people is always transferred to the men
whom we have noticed, it happens that the activity of the millions who migrate, burn houses, abandon agriculture, and destroy one another never is expressed in the
account of the activity of some dozen people who did not burn houses, practice agriculture, or slay their fellow creatures.

History proves this at every turn. Is the ferment of the peoples of the west at the end of the eighteenth century and their drive eastward explained by the activity of Louis
XIV, XV, and XVI, their mistresses and ministers, and by the lives of Napoleon, Rousseau, Diderot, Beaumarchais, and others?

Is the movement of the Russian people eastward to Kazan and Siberia expressed by details of the morbid character of Ivan the Terrible and by his correspondence
with Kurbski?

Is the movement of the peoples at the time of the Crusades explained by the life and activity of the Godfreys and the Louis-es and their ladies? For us that movement of
the peoples from west to east, without leaders, with a crowd of vagrants, and with Peter the Hermit, remains incomprehensible. And yet more incomprehensible is the
cessation of that movement when a rational and sacred aim for the Crusade-the deliverance of Jerusalem-had been clearly defined by historic leaders. Popes, kings,
and knights incited the peoples to free the Holy Land; but the people did not go, for the unknown cause which had previously impelled them to go no longer existed.
The history of the Godfreys and the Minnesingers can evidently not cover the life of the peoples. And the history of the Godfreys and the Minnesingers has remained
the history of Godfreys and Minnesingers, but the history of the life of the peoples and their impulses has remained unknown.

Still less does the history of authors and reformers explain to us the life of the peoples.

The history of culture explains to us the impulses and conditions of life and thought of a writer or a reformer. We learn that Luther had a hot temper and said such and
such things; we learn that Rousseau was suspicious and wrote such and such books; but we do not learn why after the Reformation the peoples massacred one
another, nor why during the French Revolution they guillotined one another.

If we unite both these kinds of history, as is done by the newest historians, we shall have the history of monarchs and writers, but not the history of the life of the
peoples.

Chapter V

The life of the nations is not contained in the lives of a few men, for the connection between those men and the nations has not been found. The theory that this
connection is based on the transference of the collective will of a people to certain historical personages is an hypothesis unconfirmed by the experience of history.

The theory of the transference of the collective will of the people to historic persons may perhaps explain much in the domain of jurisprudence and be essential for its
purposes, but in its application to history, as soon as revolutions, conquests, or civil wars occur-that is, as soon as history begins-that theory explains nothing.

The theory seems irrefutable just because the act of transference of the people's will cannot be verified, for it never occurred.

Whatever happens and whoever may stand at the head of affairs, the theory can always say that such and such a person took the lead because the collective will was
transferred to him.

The replies this theory gives to historical questions are like the replies of a man who, watching the movements of a herd of cattle and paying no attention to the varying
quality of the pasturage in different parts of the field, or to the driving of the herdsman, should attribute the direction the herd takes to what animal happens to be at its
head.

"The herd goes in that direction because the animal in front leads it and the collective will of all the other animals is vested in that leader." This is what historians of the
first class say-those who assume the unconditional transference of the people's will.

 Copyright
"If         (c) leading
    the animals  2005-2009,   Infobase
                         the herd change,Media  Corp. because the collective will of all the animals is transferred from one leader to another, according
                                          this happens                                                                                                  Page    623 /the
                                                                                                                                                          to whether    632
animal is or is not leading them in the direction selected by the whole herd." Such is the reply historians who assume that the collective will of the people is delegated to
rulers under conditions which they regard as known. (With this method of observation it often happens that the observer, influenced by the direction he himself prefers,
"The herd goes in that direction because the animal in front leads it and the collective will of all the other animals is vested in that leader." This is what historians of the
first class say-those who assume the unconditional transference of the people's will.

"If the animals leading the herd change, this happens because the collective will of all the animals is transferred from one leader to another, according to whether the
animal is or is not leading them in the direction selected by the whole herd." Such is the reply historians who assume that the collective will of the people is delegated to
rulers under conditions which they regard as known. (With this method of observation it often happens that the observer, influenced by the direction he himself prefers,
regards those as leaders who, owing to the people's change of direction, are no longer in front, but on one side, or even in the rear.)

"If the animals in front are continually changing and the direction of the whole herd is constantly altered, this is because in order to follow a given direction the animals
transfer their will to the animals that have attracted our attention, and to study the movements of the herd we must watch the movements of all the prominent animals
moving on all sides of the herd." So say the third class of historians who regard all historical persons, from monarchs to journalists, as the expression of their age.

The theory of the transference of the will of the people to historic persons is merely a paraphrase-a restatement of the question in other words.

What causes historical events? Power. What is power? Power is the collective will of the people transferred to one person. Under what condition is the will of the
people delegated to one person? On condition that that person expresses the will of the whole people. That is, power is power: in other words, power is a word the
meaning of which we do not understand.

If the realm of human knowledge were confined to abstract reasoning, then having subjected to criticism the explanation of "power" that juridical science gives us,
humanity would conclude that power is merely a word and has no real existence. But to understand phenomena man has, besides abstract reasoning, experience by
which he verifies his reflections. And experience tells us that power is not merely a word but an actually existing phenomenon.

Not to speak of the fact that no description of the collective activity of men can do without the conception of power, the existence of power is proved both by history
and by observing contemporary events.

Whenever an event occurs a man appears or men appear, by whose will the event seems to have taken place. Napoleon III issues a decree and the French go to
Mexico. The King of Prussia and Bismarck issue decrees and an army enters Bohemia. Napoleon I issues a decree and an army enters Russia. Alexander I gives a
command and the French submit to the Bourbons. Experience shows us that whatever event occurs it is always related to the will of one or of several men who have
decreed it.

The historians, in accord with the old habit of acknowledging divine intervention in human affairs, want to see the cause of events in the expression of the will of
someone endowed with power, but that supposition is not confirmed either by reason or by experience.

On the one side reflection shows that the expression of a man's will-his words-are only part of the general activity expressed in an event, as for instance in a war or a
revolution, and so without assuming an incomprehensible, supernatural force-a miracle-one cannot admit that words can be the immediate cause of the movements of
millions of men. On the other hand, even if we admitted that words could be the cause of events, history shows that the expression of the will of historical personages
does not in most cases produce any effect, that is to say, their commands are often not executed, and sometimes the very opposite of what they order occurs.

Without admitting divine intervention in the affairs of humanity we cannot regard "power" as the cause of events.

Power, from the standpoint of experience, is merely the relation that exists between the expression of someone's will and the execution of that will by others.

To explain the conditions of that relationship we must first establish a conception of the expression of will, referring it to man and not to the Deity.

If the Deity issues a command, expresses His will, as ancient history tells us, the expression of that will is independent of time and is not caused by anything, for the
Divinity is not controlled by an event. But speaking of commands that are the expression of the will of men acting in time and in relation to one another, to explain the
connection of commands with events we must restore: (1) the condition of all that takes place: the continuity of movement in time both of the events and of the person
who commands, and (2) the inevitability of the connection between the person commanding and those who execute his command.

Chapter VI

Only the expression of the will of the Deity, not dependent on time, can relate to a whole series of events occurring over a period of years or centuries, and only the
Deity, independent of everything, can by His sole will determine the direction of humanity's movement; but man acts in time and himself takes part in what occurs.

Reinstating the first condition omitted, that of time, we see that no command can be executed without some preceding order having been given rendering the execution
of the last command possible.

No command ever appears spontaneously, or itself covers a whole series of occurrences; but each command follows from another, and never refers to a whole series
of events but always to one moment only of an event.

When, for instance, we say that Napoleon ordered armies to go to war, we combine in one simultaneous expression a whole series of consecutive commands
dependent one on another. Napoleon could not have commanded an invasion of Russia and never did so. Today he ordered such and such papers to be written to
Vienna, to Berlin, and to Petersburg; tomorrow such and such decrees and orders to the army, the fleet, the commissariat, and so on and so on-millions of commands,
which formed a whole series corresponding to a series of events which brought the French armies into Russia.

If throughout his reign Napoleon gave commands concerning an invasion of England and expended on no other undertaking so much time and effort, and yet during his
whole reign never once attempted to execute that design but undertook an expedition into Russia, with which country he considered it desirable to be in alliance (a
conviction he repeatedly expressed)-this came about because his commands did not correspond to the course of events in the first case, but did so correspond in the
latter.

For an order to be certainly executed, it is necessary that a man should order what can be executed. But to know what can and what cannot be executed is impossible,
not only in the case of Napoleon's invasion of Russia in which millions participated, but even in the simplest event, for in either case millions of obstacles may arise to
prevent its execution. Every order executed is always one of an immense number unexecuted. All the impossible orders inconsistent with the course of events remain
unexecuted. Only the possible ones get linked up with a consecutive series of commands corresponding to a series of events, and are executed.

Our false conception that an event is caused by a command which precedes it is due to the fact that when the event has taken place and out of thousands of others
 Copyright
those        (c) 2005-2009,
      few commands     whichInfobase    Media with
                              were consistent    Corp.that event have been executed, we forget about the others that were not executed because they could Pagenot624    / 632
                                                                                                                                                                    be. Apart
from that, the chief source of our error in this matter is due to the fact that in the historical accounts a whole series of innumerable, diverse, and petty events, such for
instance as all those which led the French armies to Russia, is generalized into one event in accord with the result produced by that series of events, and corresponding
unexecuted. Only the possible ones get linked up with a consecutive series of commands corresponding to a series of events, and are executed.

Our false conception that an event is caused by a command which precedes it is due to the fact that when the event has taken place and out of thousands of others
those few commands which were consistent with that event have been executed, we forget about the others that were not executed because they could not be. Apart
from that, the chief source of our error in this matter is due to the fact that in the historical accounts a whole series of innumerable, diverse, and petty events, such for
instance as all those which led the French armies to Russia, is generalized into one event in accord with the result produced by that series of events, and corresponding
with this generalization the whole series of commands is also generalized into a single expression of will.

We say that Napoleon wished to invade Russia and invaded it. In reality in all Napoleon's activity we never find anything resembling an expression of that wish, but find
a series of orders, or expressions of his will, very variously and indefinitely directed. Amid a long series of unexecuted orders of Napoleon's one series, for the
campaign of 1812, was carried out-not because those orders differed in any way from the other, unexecuted orders but because they coincided with the course of
events that led the French army into Russia; just as in stencil work this or that figure comes out not because the color was laid on from this side or in that way, but
because it was laid on from all sides over the figure cut in the stencil.

So that examining the relation in time of the commands to the events, we find that a command can never be the cause of the event, but that a certain definite
dependence exists between the two.

To understand in what this dependence consists it is necessary to reinstate another omitted condition of every command proceeding not from the Deity but from a man,
which is, that the man who gives the command himself takes part in

This relation of the commander to those he commands is just what is called power. This relation consists in the following:

For common action people always unite in certain combinations, in which regardless of the difference of the aims set for the common action, the relation between those
taking part in it is always the same.

Men uniting in these combinations always assume such relations toward one another that the larger number take a more direct share, and the smaller number a less
direct share, in the collective action for which they have combined.

Of all the combinations in which men unite for collective action one of the most striking and definite examples is an army.

Every army is composed of lower grades of the service-the rank and file-of whom there are always the greatest number; of the next higher military rank-corporals and
noncommissioned officers of whom there are fewer, and of still-higher officers of whom there are still fewer, and so on to the highest military command which is
concentrated in one person.

A military organization may be quite correctly compared to a cone, of which the base with the largest diameter consists of the rank and file; the next higher and smaller
section of the cone consists of the next higher grades of the army, and so on to the apex, the point of which will represent the commander in chief.

The soldiers, of whom there are the most, form the lower section of the cone and its base. The soldier himself does the stabbing, hacking, burning, and pillaging, and
always receives orders for these actions from men above him; he himself never gives an order. The noncommissioned officers (of whom there are fewer) perform the
action itself less frequently than the soldiers, but they already give commands. An officer still less often acts directly himself, but commands still more frequently. A
general does nothing but command the troops, indicates the objective, and hardly ever uses a weapon himself. The commander in chief never takes direct part in the
action itself, but only gives general orders concerning the movement of the mass of the troops. A similar relation of people to one another is seen in every combination
of men for common activity-in agriculture, trade, and every administration.

And so without particularly analyzing all the contiguous sections of a cone and of the ranks of an army, or the ranks and positions in any administrative or public
business whatever from the lowest to the highest, we see a law by which men, to take associated action, combine in such relations that the more directly they participate
in performing the action the less they can command and the more numerous they are, while the less their direct participation in the action itself, the more they command
and the fewer of them there are; rising in this way from the lowest ranks to the man at the top, who takes the least direct share in the action and directs his activity
chiefly to commanding.

This relation of the men who command to those they command is what constitutes the essence of the conception called power.

Having restored the condition of time under which all events occur, find that a command is executed only when it is related to a corresponding series of events.
Restoring the essential condition of relation between those who command and those who execute, we find that by the very nature of the case those who command take
the smallest part in the action itself and that their activity is exclusively directed to commanding.

Chapter VII

When an event is taking place people express their opinions and wishes about it, and as the event results from the collective activity of many people, some one of the
opinions or wishes expressed is sure to be fulfilled if but approximately. When one of the opinions expressed is fulfilled, that opinion gets connected with the event as a
command preceding it.

Men are hauling a log. Each of them expresses his opinion as to how and where to haul it. They haul the log away, and it happens that this is done as one of them said.
He ordered it. There we have command and power in their primary form. The man who worked most with his hands could not think so much about what he was doing,
or reflect on or command what would result from the common activity; while the man who commanded more would evidently work less with his hands on account of
his greater verbal activity.

When some larger concourse of men direct their activity to a common aim there is a yet sharper division of those who, because their activity is given to directing and
commanding, take less less part in the direct work.

When a man works alone he always has a certain set of reflections which as it seems to him directed his past activity, justify his present activity, and guide him in
planning his future actions. Just the same is done by a concourse of people, allowing those who do not take a direct part in the activity to devise considerations,
justifications, and surmises concerning their collective activity.

For reasons known or unknown to us the French began to drown and kill one another. And corresponding to the event its justification appears in people's belief that
this was necessary for the welfare of France, for liberty, and for equality. People ceased to kill one another, and this event was accompanied by its justification in the
necessity
 Copyright  for(c)
                 a centralization of power,Media
                   2005-2009, Infobase      resistance to Europe, and so on. Men went from the west to the east killing their fellow men, and the event was accompanied by
                                                   Corp.                                                                                                    Page 625 / 632
phrases about the glory of France, the baseness of England, and so on. History shows us that these justifications of the events have no common sense and are all
contradictory, as in the case of killing a man as the result of recognizing his rights, and the killing of millions in Russia for the humiliation of England. But these
justifications have a very necessary significance in their own day.
For reasons known or unknown to us the French began to drown and kill one another. And corresponding to the event its justification appears in people's belief that
this was necessary for the welfare of France, for liberty, and for equality. People ceased to kill one another, and this event was accompanied by its justification in the
necessity for a centralization of power, resistance to Europe, and so on. Men went from the west to the east killing their fellow men, and the event was accompanied by
phrases about the glory of France, the baseness of England, and so on. History shows us that these justifications of the events have no common sense and are all
contradictory, as in the case of killing a man as the result of recognizing his rights, and the killing of millions in Russia for the humiliation of England. But these
justifications have a very necessary significance in their own day.

These justifications release those who produce the events from moral responsibility. These temporary aims are like the broom fixed in front of a locomotive to clear the
snow from the rails in front: they clear men's moral responsibilities from their path.

Without such justification there would be no reply to the simplest question that presents itself when examining each historical event. How is it that millions of men
commit collective crimes-make war, commit murder, and so on?

With the present complex forms of political and social life in Europe can any event that is not prescribed, decreed, or ordered by monarchs, ministers, parliaments, or
newspapers be imagined? Is there any collective action which cannot find its justification in political unity, in patriotism, in the balance of power, or in civilization? So
that every event that occurs inevitably coincides with some expressed wish and, receiving a justification, presents itself as the result of the will of one man or of several
men.

In whatever direction a ship moves, the flow of the waves it cuts will always be noticeable ahead of it. To those on board the ship the movement of those waves will be
the only perceptible motion.

Only by watching closely moment by moment the movement of that flow and comparing it with the movement of the ship do we convince ourselves that every bit of it is
occasioned by the forward movement of the ship, and that we were led into error by the fact that we ourselves were imperceptibly moving.

We see the same if we watch moment by moment the movement of historical characters (that is, re-establish the inevitable condition of all that occurs-the continuity of
movement in time) and do not lose sight of the essential connection of historical persons with the masses.

When the ship moves in one direction there is one and the same wave ahead of it, when it turns frequently the wave ahead of it also turns frequently. But wherever it
may turn there always will be the wave anticipating its movement.

Whatever happens it always appears that just that event was foreseen and decreed. Wherever the ship may go, the rush of water which neither directs nor increases its
movement foams ahead of it, and at a distance seems to us not merely to move of itself but to govern the ship's movement also.

Examining only those expressions of the will of historical persons which, as commands, were related to events, historians have assumed that the events depended on
those commands. But examining the events themselves and the connection in which the historical persons stood to the people, we have found that they and their orders
were dependent on events. The incontestable proof of this deduction is that, however many commands were issued, the event does not take place unless there are
other causes for it, but as soon as an event occurs-be it what it may-then out of all the continually expressed wishes of different people some will always be found which
by their meaning and their time of utterance are related as commands to the events.

Arriving at this conclusion we can reply directly and positively to these two essential questions of history:

(1) What is power?

(2) What force produces the movement of the nations?

(1) Power is the relation of a given person to other individuals, in which the more this person expresses opinions, predictions, and justifications of the collective action
that is performed, the less is his participation in that action.

(2) The movement of nations is caused not by power, nor by intellectual activity, nor even by a combination of the two as historians have supposed, but by the activity
of all the people who participate in the events, and who always combine in such a way that those taking the largest direct share in the event take on themselves the least
responsibility and vice versa.

Morally the wielder of power appears to cause the event; physically it is those who submit to the power. But as the moral activity is inconceivable without the physical,
the cause of the event is neither in the one nor in the other but in the union of the two.

Or in other words, the conception of a cause is inapplicable to the phenomena we are examining.

In the last analysis we reach the circle of infinity-that final limit to which in every domain of thought man's reason arrives if it is not playing with the subject. Electricity
produces heat, heat produces electricity. Atoms attract each other and atoms repel one another.

Speaking of the interaction of heat and electricity and of atoms, we cannot say why this occurs, and we say that it is so because it is inconceivable otherwise, because it
must be so and that it is a law. The same applies to historical events. Why war and revolution occur we do not know. We only know that to produce the one or the
other action, people combine in a certain formation in which they all take part, and we say that this is so because it is unthinkable otherwise, or in other words that it is a
law.

Chapter VIII

If history dealt only with external phenomena, the establishment of this simple and obvious law would suffice and we should have finished our argument. But the law of
history relates to man. A particle of matter cannot tell us that it does not feel the law of attraction or repulsion and that that law is untrue, but man, who is the subject of
history, says plainly: I am free and am therefore not subject to the law.

The presence of the problem of man's free will, though unexpressed, is felt at every step of history.

All seriously thinking historians have involuntarily encountered this question. All the contradictions and obscurities of history and the false path historical science has
followed are due solely to the lack of a solution of that question.

IfCopyright
   the will of(c) 2005-2009,
               every man wereInfobase
                               free, thatMedia   Corp.
                                         is, if each man could act as he pleased, all history would be a series of disconnected incidents.                   Page 626 / 632

If in a thousand years even one man in a million could act freely, that is, as he chose, it is evident that one single free act of that man's in violation of the laws governing
All seriously thinking historians have involuntarily encountered this question. All the contradictions and obscurities of history and the false path historical science has
followed are due solely to the lack of a solution of that question.

If the will of every man were free, that is, if each man could act as he pleased, all history would be a series of disconnected incidents.

If in a thousand years even one man in a million could act freely, that is, as he chose, it is evident that one single free act of that man's in violation of the laws governing
human action would destroy the possibility of the existence of any laws for the whole of humanity.

If there be a single law governing the actions of men, free will cannot exist, for then man's will is subject to that law.

In this contradiction lies the problem of free will, which from most ancient times has occupied the best human minds and from most ancient times has been presented in
its whole tremendous significance.

The problem is that regarding man as a subject of observation from whatever point of view-theological, historical, ethical, or philosophic-we find a general law of
necessity to which he (like all that exists) is subject. But regarding him from within ourselves as what we are conscious of, we feel ourselves to be free.

This consciousness is a source of self-cognition quite apart from and independent of reason. Through his reason man observes himself, but only through consciousness
does he know himself.

Apart from consciousness of self no observation or application of reason is conceivable.

To understand, observe, and draw conclusions, man must first of all be conscious of himself as living. A man is only conscious of himself as a living being by the fact that
he wills, that is, is conscious of his volition. But his will-which forms the essence of his life-man recognizes (and can but recognize) as free.

If, observing himself, man sees that his will is always directed by one and the same law (whether he observes the necessity of taking food, using his brain, or anything
else) he cannot recognize this never-varying direction of his will otherwise than as a limitation of it. Were it not free it could not be limited. A man's will seems to him to
be limited just because he is not conscious of it except as free.

You say: I am not and am not free. But I have lifted my hand and let it fall. Everyone understands that this illogical reply is an irrefutable demonstration of freedom.

That reply is the expression of a consciousness that is not subject to reason.

If the consciousness of freedom were not a separate and independent source of self-consciousness it would be subject to reasoning and to experience, but in fact such
subjection does not exist and is inconceivable.

A series of experiments and arguments proves to every man that he, as an object of observation, is subject to certain laws, and man submits to them and never resists
the laws of gravity or impermeability once he has become acquainted with them. But the same series of experiments and arguments proves to him that the complete
freedom of which he is conscious in himself is impossible, and that his every action depends on his organization, his character, and the motives acting upon him; yet man
never submits to the deductions of these experiments and arguments. Having learned from experiment and argument that a stone falls downwards, a man indubitably
believes this and always expects the law that he has learned to be fulfilled.

But learning just as certainly that his will is subject to laws, he does not and cannot believe this.

However often experiment and reasoning may show a man that under the same conditions and with the same character he will do the same thing as before, yet when
under the same conditions and with the same character he approaches for the thousandth time the action that always ends in the same way, he feels as certainly
convinced as before the experiment that he can act as he pleases. Every man, savage or sage, however incontestably reason and experiment may prove to him that it is
impossible to imagine two different courses of action in precisely the same conditions, feels that without this irrational conception (which constitutes the essence of
freedom) he cannot imagine life. He feels that however impossible it may be, it is so, for without this conception of freedom not only would he be unable to understand
life, but he would be unable to live for a single moment.

He could not live, because all man's efforts, all his impulses to life, are only efforts to increase freedom. Wealth and poverty, fame and obscurity, power and
subordination, strength and weakness, health and disease, culture and ignorance, work and leisure, repletion and hunger, virtue and vice, are only greater or lesser
degrees of freedom.

A man having no freedom cannot be conceived of except as deprived of life.

If the conception of freedom appears to reason to be a senseless contradiction like the possibility of performing two actions at one and the same instant of time, or of an
effect without a cause, that only proves that consciousness is not subject to reason.

This unshakable, irrefutable consciousness of freedom, uncontrolled by experiment or argument, recognized by all thinkers and felt by everyone without exception, this
consciousness without which no conception of man is possible constitutes the other side of the question.

Man is the creation of an all-powerful, all-good, and all-seeing God. What is sin, the conception of which arises from the consciousness of man's freedom? That is a
question for theology.

The actions of men are subject to general immutable laws expressed in statistics. What is man's responsibility to society, the conception of which results from the
conception of freedom? That is a question for jurisprudence.

Man's actions proceed from his innate character and the motives acting upon him. What is conscience and the perception of right and wrong in actions that follows from
the consciousness of freedom? That is a question for ethics.

Man in connection with the general life of humanity appears subject to laws which determine that life. But the same man apart from that connection appears to free.
How should the past life of nations and of humanity be regarded-as the result of the free, or as the result of the constrained, activity of man? That is a question for
history.

Only in our self-confident day of the popularization of knowledge-thanks to that most powerful engine of ignorance, the diffusion of printed matter-has the question of
the freedom(c)
 Copyright   of will been put Infobase
                2005-2009,     on a levelMedia
                                         on which the question itself cannot exist. In our time the majority of so-called advanced people-that is, the crowd
                                               Corp.                                                                                                   Pageof627 / 632
ignoramuses-have taken the work of the naturalists who deal with one side of the question for a solution of the whole problem.

They say and write and print that the soul and freedom do not exist, for the life of man is expressed by muscular movements and muscular movements are conditioned
history.

Only in our self-confident day of the popularization of knowledge-thanks to that most powerful engine of ignorance, the diffusion of printed matter-has the question of
the freedom of will been put on a level on which the question itself cannot exist. In our time the majority of so-called advanced people-that is, the crowd of
ignoramuses-have taken the work of the naturalists who deal with one side of the question for a solution of the whole problem.

They say and write and print that the soul and freedom do not exist, for the life of man is expressed by muscular movements and muscular movements are conditioned
by the activity of the nerves; the soul and free will do not exist because at an unknown period of time we sprang from the apes. They say this, not at all suspecting that
thousands of years ago that same law of necessity which with such ardor they are now trying to prove by physiology and comparative zoology was not merely
acknowledged by all the religions and all the thinkers, but has never been denied. They do not see that the role of the natural sciences in this matter is merely to serve as
an instrument for the illumination of one side of it. For the fact that, from the point of view of observation, reason and the will are merely secretions of the brain, and that
man following the general law may have developed from lower animals at some unknown period of time, only explains from a fresh side the truth admitted thousands of
years ago by all the religious and philosophic theories-that from the point of view of reason man is subject to the law of necessity; but it does not advance by a hair's
breadth the solution of the question, which has another, opposite, side, based on the consciousness of freedom.

If men descended from the apes at an unknown period of time, that is as comprehensible as that they were made from a handful of earth at a certain period of time (in
the first case the unknown quantity is the time, in the second case it is the origin); and the question of how man's consciousness of freedom is to be reconciled with the
law of necessity to which he is subject cannot be solved by comparative physiology and zoology, for in a frog, a rabbit, or an ape, we can observe only the muscular
nervous activity, but in man we observe consciousness as well as the muscular and nervous activity.

The naturalists and their followers, thinking they can solve this question, are like plasterers set to plaster one side of the walls of a church who, availing themselves of the
absence of the chief superintendent of the work, should in an access of zeal plaster over the windows, icons, woodwork, and still unbuttressed walls, and should be
delighted that from their point of view as plasterers, everything is now so smooth and regular.

Chapter IX

For the solution of the question of free will or inevitability, history has this advantage over other branches of knowledge in which the question is dealt with, that for
history this question does not refer to the essence of man's free will but its manifestation in the past and under certain conditions.

In regard to this question, history stands to the other sciences as experimental science stands to abstract science.

The subject for history is not man's will itself but our presentation of it.

And so for history, the insoluble mystery presented by the incompatibility of free will and inevitability does not exist as it does for theology, ethics, and philosophy.
History surveys a presentation of man's life in which the union of these two contradictions has already taken place.

In actual life each historic event, each human action, is very clearly and definitely understood without any sense of contradiction, although each event presents itself as
partly free and partly compulsory.

To solve the question of how freedom and necessity are combined and what constitutes the essence of these two conceptions, the philosophy of history can and should
follow a path contrary to that taken by other sciences. Instead of first defining the conceptions of freedom and inevitability in themselves, and then ranging the
phenomena of life under those definitions, history should deduce a definition of the conception of freedom and inevitability themselves from the immense quantity of
phenomena of which it is cognizant and that always appear dependent on these two elements.

Whatever presentation of the activity of many men or of an individual we may consider, we always regard it as the result partly of man's free will and partly of the law of
inevitability.

Whether we speak of the migration of the peoples and the incursions of the barbarians, or of the decrees of Napoleon III, or of someone's action an hour ago in
choosing one direction out of several for his walk, we are unconscious of any contradiction. The degree of freedom and inevitability governing the actions of these
people is clearly defined for us.

Our conception of the degree of freedom often varies according to differences in the point of view from which we regard the event, but every human action appears to
us as a certain combination of freedom and inevitability. In every action we examine we see a certain measure of freedom and a certain measure of inevitability. And
always the more freedom we see in any action the less inevitability do we perceive, and the more inevitability the less freedom.

The proportion of freedom to inevitability decreases and increases according to the point of view from which the action is regarded, but their relation is always one of
inverse proportion.

A sinking man who clutches at another and drowns him; or a hungry mother exhausted by feeding her baby, who steals some food; or a man trained to discipline who
on duty at the word of command kills a defenseless man-seem less guilty, that is, less free and more subject to the law of necessity, to one who knows the
circumstances in which these people were placed, and more free to one who does not know that the man was himself drowning, that the mother was hungry, that the
soldier was in the ranks, and so on. Similarly a man who committed a murder twenty years ago and has since lived peaceably and harmlessly in society seems less guilty
and his action more due to the law of inevitability, to someone who considers his action after twenty years have elapsed than to one who examined it the day after it
was committed. And in the same way every action of an insane, intoxicated, or highly excited man appears less free and more inevitable to one who knows the mental
condition of him who committed the action, and seems more free and less inevitable to one who does not know it. In all these cases the conception of freedom is
increased or diminished and the conception of compulsion is correspondingly decreased or increased, according to the point of view from which the action is regarded.
So that the greater the conception of necessity the smaller the conception of freedom and vice versa.

Religion, the common sense of mankind, the science of jurisprudence, and history itself understand alike this relation between necessity and freedom.

All cases without exception in which our conception of freedom and necessity is increased and diminished depend on three considerations:

(1) The relation to the external world of the man who commits the deeds.

(2) His relation to time.

(3) His relation to the causes leading to the action.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                            Page 628 / 632
The first consideration is the clearness of our perception of the man's relation to the external world and the greater or lesser clearness of our understanding of the
definite position occupied by the man in relation to everything coexisting with him. This is what makes it evident that a drowning man is less free and more subject to
(2) His relation to time.

(3) His relation to the causes leading to the action.

The first consideration is the clearness of our perception of the man's relation to the external world and the greater or lesser clearness of our understanding of the
definite position occupied by the man in relation to everything coexisting with him. This is what makes it evident that a drowning man is less free and more subject to
necessity than one standing on dry ground, and that makes the actions of a man closely connected with others in a thickly populated district, or of one bound by family,
official, or business duties, seem certainly less free and more subject to necessity than those of a man living in solitude and seclusion.

If we consider a man alone, apart from his relation to everything around him, each action of his seems to us free. But if we see his relation to anything around him, if we
see his connection with anything whatever-with a man who speaks to him, a book he reads, the work on which he is engaged, even with the air he breathes or the light
that falls on the things about him-we see that each of these circumstances has an influence on him and controls at least some side of his activity. And the more we
perceive of these influences the more our conception of his freedom diminishes and the more our conception of the necessity that weighs on him increases.

The second consideration is the more or less evident time relation of the man to the world and the clearness of our perception of the place the man's action occupies in
time. That is the ground which makes the fall of the first man, resulting in the production of the human race, appear evidently less free than a man's entry into marriage
today. It is the reason why the life and activity of people who lived centuries ago and are connected with me in time cannot seem to me as free as the life of a
contemporary, the consequences of which are still unknown to me.

The degree of our conception of freedom or inevitability depends in this respect on the greater or lesser lapse of time between the performance of the action and our
judgment of it.

If I examine an act I performed a moment ago in approximately the same circumstances as those I am in now, my action appears to me undoubtedly free. But if I
examine an act performed a month ago, then being in different circumstances, I cannot help recognizing that if that act had not been committed much that resulted from
it-good, agreeable, and even essential-would not have taken place. If I reflect on an action still more remote, ten years ago or more, then the consequences of my
action are still plainer to me and I find it hard to imagine what would have happened had that action not been performed. The farther I go back in memory, or what is
the same thing the farther I go forward in my judgment, the more doubtful becomes my belief in the freedom of my action.

In history we find a very similar progress of conviction concerning the part played by free will in the general affairs of humanity. A contemporary event seems to us to
be indubitably the doing of all the known participants, but with a more remote event we already see its inevitable results which prevent our considering anything else
possible. And the farther we go back in examining events the less arbitrary do they appear.

The Austro-Prussian war appears to us undoubtedly the result of the crafty conduct of Bismarck, and so on. The Napoleonic wars still seem to us, though already
questionably, to be the outcome of their heroes' will. But in the Crusades we already see an event occupying its definite place in history and without which we cannot
imagine the modern history of Europe, though to the chroniclers of the Crusades that event appeared as merely due to the will of certain people. In regard to the
migration of the peoples it does not enter anyone's head today to suppose that the renovation of the European world depended on Attila's caprice. The farther back in
history the object of our observation lies, the more doubtful does the free will of those concerned in the event become and the more manifest the law of inevitability.

The third consideration is the degree to which we apprehend that endless chain of causation inevitably demanded by reason, in which each phenomenon
comprehended, and therefore man's every action, must have its definite place as a result of what has gone before and as a cause of what will follow.

The better we are acquainted with the physiological, psychological, and historical laws deduced by observation and by which man is controlled, and the more correctly
we perceive the physiological, psychological, and historical causes of the action, and the simpler the action we are observing and the less complex the character and
mind of the man in question, the more subject to inevitability and the less free do our actions and those of others appear.

When we do not at all understand the cause of an action, whether a crime, a good action, or even one that is simply nonmoral, we ascribe a greater amount of freedom
to it. In the case of a crime we most urgently demand the punishment for such an act; in the case of a virtuous act we rate its merit most highly. In an indifferent case we
recognize in it more individuality, originality, and independence. But if even one of the innumerable causes of the act is known to us we recognize a certain element of
necessity and are less insistent on punishment for the crime, or the acknowledgment of the merit of the virtuous act, or the freedom of the apparently original action.
That a criminal was reared among male factors mitigates his fault in our eyes. The self-sacrifice of a father or mother, or self-sacrifice with the possibility of a reward, is
more comprehensible than gratuitous self-sacrifice, and therefore seems less deserving of sympathy and less the result of free will. The founder of a sect or party, or an
inventor, impresses us less when we know how or by what the way was prepared for his activity. If we have a large range of examples, if our observation is constantly
directed to seeking the correlation of cause and effect in people's actions, their actions appear to us more under compulsion and less free the more correctly we
connect the effects with the causes. If we examined simple actions and had a vast number of such actions under observation, our conception of their inevitability would
be still greater. The dishonest conduct of the son of a dishonest father, the misconduct of a woman who had fallen into bad company, a drunkard's relapse into
drunkenness, and so on are actions that seem to us less free the better we understand their cause. If the man whose actions we are considering is on a very low stage of
mental development, like a child, a madman, or a simpleton-then, knowing the causes of the act and the simplicity of the character and intelligence in question, we see
so large an element of necessity and so little free will that as soon as we know the cause prompting the action we can foretell the result.

On these three considerations alone is based the conception of irresponsibility for crimes and the extenuating circumstances admitted by all legislative codes. The
responsibility appears greater or less according to our greater or lesser knowledge of the circumstances in which the man was placed whose action is being judged, and
according to the greater or lesser interval of time between the commission of the action and its investigation, and according to the greater or lesser understanding of the
causes that led to the action.

Chapter X

Thus our conception of free will and inevitability gradually diminishes or increases according to the greater or lesser connection with the external world, the greater or
lesser remoteness of time, and the greater or lesser dependence on the causes in relation to which we contemplate a man's life.

So that if we examine the case of a man whose connection with the external world is well known, where the time between the action and its examination is great, and
where the causes of the action are most accessible, we get the conception of a maximum of inevitability and a minimum of free will. If we examine a man little dependent
on external conditions, whose action was performed very recently, and the causes of whose action are beyond our ken, we get the conception of a minimum of
inevitability and a maximum of freedom.

In neither case-however we may change our point of view, however plain we may make to ourselves the connection between the man and the external world, however
inaccessible it may be to us, however long or short the period of time, however intelligible or incomprehensible the causes of the action may be-can we ever conceive
either complete
 Copyright        freedom or complete
             (c) 2005-2009,   Infobase necessity.
                                       Media Corp.                                                                                                 Page 629 / 632
(1) To whatever degree we may imagine a man to be exempt from the influence of the external world, we never get a conception of freedom in space. Every human
action is inevitably conditioned by what surrounds him and by his own body. I lift my arm and let it fall. My action seems to me free; but asking myself whether I could
inevitability and a maximum of freedom.

In neither case-however we may change our point of view, however plain we may make to ourselves the connection between the man and the external world, however
inaccessible it may be to us, however long or short the period of time, however intelligible or incomprehensible the causes of the action may be-can we ever conceive
either complete freedom or complete necessity.

(1) To whatever degree we may imagine a man to be exempt from the influence of the external world, we never get a conception of freedom in space. Every human
action is inevitably conditioned by what surrounds him and by his own body. I lift my arm and let it fall. My action seems to me free; but asking myself whether I could
raise my arm in every direction, I see that I raised it in the direction in which there was least obstruction to that action either from things around me or from the
construction of my own body. I chose one out of all the possible directions because in it there were fewest obstacles. For my action to be free it was necessary that it
should encounter no obstacles. To conceive of a man being free we must imagine him outside space, which is evidently impossible.

(2) However much we approximate the time of judgment to the time of the deed, we never get a conception of freedom in time. For if I examine an action committed a
second ago I must still recognize it as not being free, for it is irrevocably linked to the moment at which it was committed. Can I lift my arm? I lift it, but ask myself:
could I have abstained from lifting my arm at the moment that has already passed? To convince myself of this I do not lift it the next moment. But I am not now
abstaining from doing so at the first moment when I asked the question. Time has gone by which I could not detain, the arm I then lifted is no longer the same as the arm
I now refrain from lifting, nor is the air in which I lifted it the same that now surrounds me. The moment in which the first movement was made is irrevocable, and at that
moment I could make only one movement, and whatever movement I made would be the only one. That I did not lift my arm a moment later does not prove that I
could have abstained from lifting it then. And since I could make only one movement at that single moment of time, it could not have been any other. To imagine it as
free, it is necessary to imagine it in the present, on the boundary between the past and the future-that is, outside time, which is impossible.

(3) However much the difficulty of understanding the causes may be increased, we never reach a conception of complete freedom, that is, an absence of cause.
However inaccessible to us may be the cause of the expression of will in any action, our own or another's, the first demand of reason is the assumption of and search
for a cause, for without a cause no phenomenon is conceivable. I raise my arm to perform an action independently of any cause, but my wish to perform an action
without a cause is the cause of my action.

But even if-imagining a man quite exempt from all influences, examining only his momentary action in the present, unevoked by any cause-we were to admit so infinitely
small a remainder of inevitability as equaled zero, we should even then not have arrived at the conception of complete freedom in man, for a being uninfluenced by the
external world, standing outside of time and independent of cause, is no longer a man.

In the same way we can never imagine the action of a man quite devoid of freedom and entirely subject to the law of inevitability.

(1) However we may increase our knowledge of the conditions of space in which man is situated, that knowledge can never be complete, for the number of those
conditions is as infinite as the infinity of space. And therefore so long as not all the conditions influencing men are defined, there is no complete inevitability but a certain
measure of freedom remains.

(2) However we may prolong the period of time between the action we are examining and the judgment upon it, that period will be finite, while time is infinite, and so in
this respect too there can never be absolute inevitability.

(3) However accessible may be the chain of causation of any action, we shall never know the whole chain since it is endless, and so again we never reach absolute
inevitability.

But besides this, even if, admitting the remaining minimum of freedom to equal zero, we assumed in some given case-as for instance in that of a dying man, an unborn
babe, or an idiot-complete absence of freedom, by so doing we should destroy the very conception of man in the case we are examining, for as soon as there is no
freedom there is also no man. And so the conception of the action of a man subject solely to the law of inevitability without any element of freedom is just as impossible
as the conception of a man's completely free action.

And so to imagine the action of a man entirely subject to the law of inevitability without any freedom, we must assume the knowledge of an infinite number of space
relations, an infinitely long period of time, and an infinite series of causes.

To imagine a man perfectly free and not subject to the law of inevitability, we must imagine him all alone, beyond space, beyond time, and free from dependence on
cause.

In the first case, if inevitability were possible without freedom we should have reached a definition of inevitability by the laws of inevitability itself, that is, a mere form
without content.

In the second case, if freedom were possible without inevitability we should have arrived at unconditioned freedom beyond space, time, and cause, which by the fact of
its being unconditioned and unlimited would be nothing, or mere content without form.

We should in fact have reached those two fundamentals of which man's whole outlook on the universe is constructed-the incomprehensible essence of life, and the laws
defining that essence.

Reason says: (1) space with all the forms of matter that give it visibility is infinite, and cannot be imagined otherwise. (2) Time is infinite motion without a moment of rest
and is unthinkable otherwise. (3) The connection between cause and effect has no beginning and can have no end.

Consciousness says: (1) I alone am, and all that exists is but me, consequently I include space. (2) I measure flowing time by the fixed moment of the present in which
alone I am conscious of myself as living, consequently I am outside time. (3) I am beyond cause, for I feel myself to be the cause of every manifestation of my life.

Reason gives expression to the laws of inevitability. Consciousness gives expression to the essence of freedom.

Freedom not limited by anything is the essence of life, in man's consciousness. Inevitability without content is man's reason in its three forms.

Freedom is the thing examined. Inevitability is what examines. Freedom is the content. Inevitability is the form.

Only by separating the two sources of cognition, related to one another as form to content, do we get the mutually exclusive and separately incomprehensible
conceptions of freedom and inevitability.

Only by uniting
Copyright       them do we Infobase
           (c) 2005-2009,  get a clearMedia
                                      conception
                                            Corp.of man's life.                                                                                             Page 630 / 632
Apart from these two concepts which in their union mutually define one another as form and content, no conception of life is possible.
Only by separating the two sources of cognition, related to one another as form to content, do we get the mutually exclusive and separately incomprehensible
conceptions of freedom and inevitability.

Only by uniting them do we get a clear conception of man's life.

Apart from these two concepts which in their union mutually define one another as form and content, no conception of life is possible.

All that we know of the life of man is merely a certain relation of free will to inevitability, that is, of consciousness to the laws of reason.

All that we know of the external world of nature is only a certain relation of the forces of nature to inevitability, or of the essence of life to the laws of reason.

The great natural forces lie outside us and we are not conscious of them; we call those forces gravitation, inertia, electricity, animal force, and so on, but we are
conscious of the force of life in man and we call that freedom.

But just as the force of gravitation, incomprehensible in itself but felt by every man, is understood by us only to the extent to which we know the laws of inevitability to
which it is subject (from the first knowledge that all bodies have weight, up to Newton's law), so too the force of free will, incomprehensible in itself but of which
everyone is conscious, is intelligible to us only in as far as we know the laws of inevitability to which it is subject (from the fact that every man dies, up to the knowledge
of the most complex economic and historic laws).

All knowledge is merely a bringing of this essence of life under the laws of reason.

Man's free will differs from every other force in that man is directly conscious of it, but in the eyes of reason it in no way differs from any other force. The forces of
gravitation, electricity, or chemical affinity are only distinguished from one another in that they are differently defined by reason. Just so the force of man's free will is
distinguished by reason from the other forces of nature only by the definition reason gives it. Freedom, apart from necessity, that is, apart from the laws of reason that
define it, differs in no way from gravitation, or heat, or the force that makes things grow; for reason, it is only a momentary undefinable sensation of life.

And as the undefinable essence of the force moving the heavenly bodies, the undefinable essence of the forces of heat and electricity, or of chemical affinity, or of the
vital force, forms the content of astronomy, physics, chemistry, botany, zoology, and so on, just in the same way does the force of free will form the content of history.
But just as the subject of every science is the manifestation of this unknown essence of life while that essence itself can only be the subject of metaphysics, even the
manifestation of the force of free will in human beings in space, in time, and in dependence on cause forms the subject of history, while free will itself is the subject of
metaphysics.

In the experimental sciences what we know we call the laws of inevitability, what is unknown to us we call vital force. Vital force is only an expression for the unknown
remainder over and above what we know of the essence of life.

So also in history what is known to us we call laws of inevitability, what is unknown we call free will. Free will is for history only an expression for the unknown
remainder of what we know about the laws of human life.

Chapter XI

History examines the manifestations of man's free will in connection with the external world in time and in dependence on cause, that is, it defines this freedom by the
laws of reason, and so history is a science only in so far as this free will is defined by those laws.

The recognition of man's free will as something capable of influencing historical events, that is, as not subject to laws, is the same for history as the recognition of a free
force moving the heavenly bodies would be for astronomy.

That assumption would destroy the possibility of the existence of laws, that is, of any science whatever. If there is even a single body moving freely, then the laws of
Kepler and Newton are negatived and no conception of the movement of the heavenly bodies any longer exists. If any single action is due to free will, then not a single
historical law can exist, nor any conception of historical events.

For history, lines exist of the movement of human wills, one end of which is hidden in the unknown but at the other end of which a consciousness of man's will in the
present moves in space, time, and dependence on cause.

The more this field of motion spreads out before our eyes, the more evident are the laws of that movement. To discover and define those laws is the problem of history.

From the standpoint from which the science of history now regards its subject on the path it now follows, seeking the causes of events in man's freewill, a scientific
enunciation of those laws is impossible, for however man's free will may be restricted, as soon as we recognize it as a force not subject to law, the existence of law
becomes impossible.

Only by reducing this element of free will to the infinitesimal, that is, by regarding it as an infinitely small quantity, can we convince ourselves of the absolute
inaccessibility of the causes, and then instead of seeking causes, history will take the discovery of laws as its problem.

The search for these laws has long been begun and the new methods of thought which history must adopt are being worked out simultaneously with the self-destruction
toward which-ever dissecting and dissecting the causes of phenomena-the old method of history is moving.

All human sciences have traveled along that path. Arriving at infinitesimals, mathematics, the most exact of sciences, abandons the process of analysis and enters on the
new process of the integration of unknown, infinitely small, quantities. Abandoning the conception of cause, mathematics seeks law, that is, the property common to all
unknown, infinitely small, elements.

In another form but along the same path of reflection the other sciences have proceeded. When Newton enunciated the law of gravity he did not say that the sun or the
earth had a property of attraction; he said that all bodies from the largest to the smallest have the property of attracting one another, that is, leaving aside the question of
the cause of the movement of the bodies, he expressed the property common to all bodies from the infinitely large to the infinitely small. The same is done by the natural
sciences: leaving aside the question of cause, they seek for laws. History stands on the same path. And if history has for its object the study of the movement of the
nations and of humanity and not the narration of episodes in the lives of individuals, it too, setting aside the conception of cause, should seek the laws common to all the
inseparably interconnected infinitesimal elements of free will.

Copyright (c)
Chapter    XII2005-2009, Infobase Media Corp.                                                                                                             Page 631 / 632

From the time the law of Copernicus was discovered and proved, the mere recognition of the fact that it was not the sun but the earth that moves sufficed to destroy the
sciences: leaving aside the question of cause, they seek for laws. History stands on the same path. And if history has for its object the study of the movement of the
nations and of humanity and not the narration of episodes in the lives of individuals, it too, setting aside the conception of cause, should seek the laws common to all the
inseparably interconnected infinitesimal elements of free will.

Chapter XII

From the time the law of Copernicus was discovered and proved, the mere recognition of the fact that it was not the sun but the earth that moves sufficed to destroy the
whole cosmography of the ancients. By disproving that law it might have been possible to retain the old conception of the movements of the bodies, but without
disproving it, it would seem impossible to continue studying the Ptolemaic worlds. But even after the discovery of the law of Copernicus the Ptolemaic worlds were still
studied for a long time.

From the time the first person said and proved that the number of births or of crimes is subject to mathematical laws, and that this or that mode of government is
determined by certain geographical and economic conditions, and that certain relations of population to soil produce migrations of peoples, the foundations on which
history had been built were destroyed in their essence.

By refuting these new laws the former view of history might have been retained; but without refuting them it would seem impossible to continue studying historic events
as the results of man's free will. For if a certain mode of government was established or certain migrations of peoples took place in consequence of such and such
geographic, ethnographic, or economic conditions, then the free will of those individuals who appear to us to have established that mode of government or occasioned
the migrations can no longer be regarded as the cause.

And yet the former history continues to be studied side by side with the laws of statistics, geography, political economy, comparative philology, and geology, which
directly contradict its assumptions.

The struggle between the old views and the new was long and stubbornly fought out in physical philosophy. Theology stood on guard for the old views and accused the
new of violating revelation. But when truth conquered, theology established itself just as firmly on the new foundation.

Just as prolonged and stubborn is the struggle now proceeding between the old and the new conception of history, and theology in the same way stands on guard for
the old view, and accuses the new view of subverting revelation.

In the one case as in the other, on both sides the struggle provokes passion and stifles truth. On the one hand there is fear and regret for the loss of the whole edifice
constructed through the ages, on the other is the passion for destruction.

To the men who fought against the rising truths of physical philosophy, it seemed that if they admitted that truth it would destroy faith in God, in the creation of the
firmament, and in the miracle of Joshua the son of Nun. To the defenders of the laws of Copernicus and Newton, to Voltaire for example, it seemed that the laws of
astronomy destroyed religion, and he utilized the law of gravitation as a weapon against religion.

Just so it now seems as if we have only to admit the law of inevitability, to destroy the conception of the soul, of good and evil, and all the institutions of state and
church that have been built up on those conceptions.

So too, like Voltaire in his time, uninvited defenders of the law of inevitability today use that law as a weapon against religion, though the law of inevitability in history,
like the law of Copernicus in astronomy, far from destroying, even strengthens the foundation on which the institutions of state and church are erected.

As in the question of astronomy then, so in the question of history now, the whole difference of opinion is based on the recognition or nonrecognition of something
absolute, serving as the measure of visible phenomena. In astronomy it was the immovability of the earth, in history it is the independence of personality-free will.

As with astronomy the difficulty of recognizing the motion of the earth lay in abandoning the immediate sensation of the earth's fixity and of the motion of the planets, so
in history the difficulty of recognizing the subjection of personality to the laws of space, time, and cause lies in renouncing the direct feeling of the independence of one's
own personality. But as in astronomy the new view said: "It is true that we do not feel the movement of the earth, but by admitting its immobility we arrive at absurdity,
while by admitting its motion (which we do not feel) we arrive at laws," so also in history the new view says: "It is true that we are not conscious of our dependence, but
by admitting our free will we arrive at absurdity, while by admitting our dependence on the external world, on time, and on cause, we arrive at laws."

In the first case it was necessary to renounce the consciousness of an unreal immobility in space and to recognize a motion we did not feel; in the present case it is
similarly necessary to renounce a freedom that does not exist, and to recognize a dependence of which we are not conscious.

THE END




Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                             Page 632 / 632
