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THE GOSPEL
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THE APOSTLE.
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THE GOSPEL OF PAUL THE
APOSTLE.
4231 20
1
Being an attempt to render in modern English the
principal writings of St. Paul, and the contemporaneous
narrative of his trusty companion, Luke the beloved
physician. By the Author of Vox Clamantis.
Raiph. Ca.
Raife!
But I certify to you, brethren, that the gospel which was
preached of me is not of man. For I neither received it of
man, neither was I taught it, but by the revelation of Jesus
Christ.-GAL. I. 11, 12, A.V.
1892.
JAMES NISBET & CO.,
21 AND 22, BERNERS STREET, LONDON, W.
ERRATA.
EPHESIANS
""
CORINTHIANS (A)
(B)
PHILIPPIANS
COLOSSIANS
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APOSTOLIC DOINGS, Introduction, page iv., footnote, for Introduction
read the opening words of the epistle itself.
page 20, line 4, for saying read things.
23,
3, for them read Stephen.
;;
2)
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page 15, footnote 1, for bowels read vitals.
>>
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""
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35
20,
61, line 21, for £200 read £2,000.
18, footnote 2, for bowels read vitals.
page 13, footnote 1, line 2, for of games read
or games.
""
""
6, for derivation read derivative.
5,
>>
all subservient.
""
I, line 3, for all-subservient read
59, " I, omit shall.
73,
""
1, for possible to receive read possible
for us to receive.
83, footnote 2, last line but one, for februm
read febrem, and for climatans read clamitans.
,, 107, footnote, for unwilling read unwilling.
4, for Alfred read Alford.
,, 119,
))
Greek scholars are begged to accept the writer's apologies for any
typographical errors which they find in the printing of Greek words.
As they will correct them without difficulty, it seems unnecessary to
notice them more formally. At the same time, the writer will be glad
to receive any criticisms on his translations which they may care to
send him; and should the work reach a Second Edition he will
endeavour to utilise them where possible,
PREFACE.
What was the Gospel of St. Paul to which he alludes in the terms
quoted above? This is a question which cannot fail to be of the
deepest interest and most tremendous importance to all who regard
him as the Apostle of the Gentiles.
It is assuredly to be learned, so far as it can be learned from
books, by the study of St. Paul's own writings and the book commonly
called in English the Acts of the Apostles.
Unfortunately all the translations which have been made of these
works, from the Latin Vulgate downwards, are lamentably inade-
quate, and indeed positively misleading. And the conviction that
this was so, and consequently that the teachings of St. Paul are sadly
misunderstood, led the writer to study his writings in the original,
and to attempt the translations contained in this volume; which
include all St. Paul's epistles except the three pastoral letters to
Timothy and Titus.1
So sweeping an assertion should be supported by instances which
can readily be tested as a preliminary to further investigation, and the
writer begs to point to the following in support of what he says.
Coloss. iii. 13 the word uopon occurs, rendered in a.v. quarrel,
with marginal reading complaint, which latter word is retained in
R.V. with no marginal alternative. On consulting Liddell and Scott's
Lexicon, however, no shadow of any such meaning will be found.
1
It should perhaps be explained that the epistle to Hebrews is not
included, owing to the writer's firm conviction that St. Paul did not write it.
What can be said about its authorship has been said at considerable length by
Dean Alford, who himself begins with Origen's brief remarks on the subject;
to which, as the worthy Dean remarks, little can be added; and who evi-
dently was of the opinion that it was wrongly ascribed to St. Paul.
iv
PREFACE.
$
The word means form, shape, and, like the Latin forma, was very
common in the sense of beauty, comeliness, which is undoubtedly the
sense in which St. Paul here uses it.
Another instance is the word ẞnua, which occurs several times in
St. Paul's writings as well as in St. Luke's narrative. It is rendered
in A.V. and R.V. by throne, judgment-seat. On consulting the lexicon,
however, it will be found that the word really means a rostrum,
or pulpit, i.e. a raised platform to speak from, either in
addressing a public assembly or pleading in a law-court.
The word, in fact, has no English equivalent, and the pas-
sages in which it occurs have therefore to be paraphrased rather
than translated. To paraphrase them, however, without altering the
sense, it is absolutely necessary to keep the real meaning of the word
in mind; and some of the passages in which it occurs are of such
grave import as to render an adequate understanding of them most
momentous. In the endeavour to elucidate them the word has been
made the subject of an Excursus which will be found at the end of
this volume.
Many other instances might be given where St. Paul's intention
appears to the writer to have been missed completely, but he can only
hope that scholars will judge for themselves and put him right where
he has fallen into mistakes. An Italian proverb hints that Translator
and Traitor are almost synonyms, and while the writer has done his
best to supply a correct and readable translation of his author, and to
elucidate his meaning, where it seemed obscure, by means of foot-
notes and translations from the version of the Scriptures used and
quoted by St. Paul, commonly called the Septuagint, he is not so vain
as to suppose that he has surmounted every difficulty at a single
bound, and can only hope that his work will be serviceable in directing
the attention of scholars to the matter, and preparing the way for
something better than the translations which now pass current.
The order in which the different works will be found in this
volume is an unusual one, and may need some apology. They are,
in fact, arranged in the order in which they were taken up. This,
indeed, would not be any apology for an objectionable arrangement,
but as they were taken up pretty nearly in the order in which they
were originally written, there seems to be no reason why that order
should not be retained. The only important exception to chrono-
A
PREFACE.
V
logical order is the Epistle to Ephesians, which appears to have been,
as it is generally represented, intended for other churches as well as
the Ephesian Church, and is of such a catholic nature that it may be
read without much reference to the particular circumstances of its
writing; and it forms an admirable continuation of the more ele-
mentary teaching contained in the two letters to Thessalonians,
- after which it stands in this volume.
Madd
It may well be also that the letter to Romans was written in point
of time after the two letters to Corinthians, but here no particular
advantage would result from an alteration of the usual order, and
moreover the letter to Romans may be studied advantageously before
taking up those to Corinthians.
The order in which the translations are arranged then is as
follows:-
St. Paul's Epistle
""
")
""
"1
""
""
>>
""
""
To Thessalonians (A).
Το
(B).
Do.
To Ephesians.
To Romans.
To Corinthians (A).
To
(B).
""
To Galatians.
To Philippians.
To Colossians.
To Philemon.
St. Luke's narrative
Apostolic Doings.
Most of the translations are followed by an Appendix, containing
some translation from another part of Scripture, or other matter
intended to illustrate or elucidate the preceding epistle; some of
them are preceded by introductions with the same object.
Cross references will often be found in the foot-notes whether to
St. Paul's own writings or to other passages of Scripture. In the
foot-notes also will be found occasional passages from English
writers, sometimes in prose but more often in verse, where these
seemed calculated to elucidate or illustrate the writer's intention.
The text followed is the revised text of Constantine Tischendorf,
third edition.
The translator is, of course, largely indebted to Dean Alford
vi
PREFACE.
and to other students of St. Paul's writings, whose work he has
systematically referred to when reference seemed appropriate. He
here begs to tender them his grateful acknowledgments and thanks,
as well as to Robert Browning, a fragment from whom follows by
way of further introduction to the volume.
}
Į
RALPH SADLER.
SAUL.
I.
Said Abner, "At last thou art come! Ere I tell, ere thou speak,
"Kiss my cheek, wish me well!" Then I wished it, and did kiss
his cheek.
And he, "Since the King, O my friend, for thy countenance sent,
"Neither drunken nor eaten have we; nor until from his tent
"Thou return with the joyful assurance the King liveth yet,
"Shall our lip with the honey be bright, with the water be wet.
"For out of the black mid-tent's silence, a space of three days,
"Not a sound hath escaped to thy servants, of prayer nor of praise,
"To betoken that Saul and the Spirit have ended their strife,
"And that, faint in his triumph, the monarch sinks back upon life.
II.
"Yet now my heart leaps, O beloved! God's child with his dew
"On thy gracious gold hair, and those lilies still living and blue
"Just broken to twine round thy harp-strings, as if no wild heat.
"Were now raging to torture the desert!"
$
III.
Then I, as was meet,
Knelt down to the God of my fathers, and rose on my feet,
And ran o'er the sand burnt to powder. The tent was unlooped ;
I pulled up the spear that obstructed, and under I stooped;
Hands and knees on the slippery grass-patch, all withered and gone,
That extends to the second enclosure, I groped my way on
Till I felt where the foldskirts fly open. Then once more I prayed,
And opened the foldskirts and entered, and was not afraid
PREFACE.
vii
But spoke, "Here is David, thy servant!" And no voice replied.
At the first I saw nought but the blackness; but soon I descried
A something more black than the blackness-the vast, the upright
Main prop which sustains the pavilion: and slow into sight.
Grew a figure against it, gigantic and blackest of all.
Then a sunbeam, that burst through the tent-roof, showed Saul.
K
IV.
He stood as erect as that tent-prop, both arms stretched out wide,
On the great cross-support in the centre, that goes to each side
He relaxed not a muscle, but hung there as, caught in his pangs
And waiting his change, the king-serpent all heavily hangs,
Far away from his kind, in the pine, till deliverance come
With the spring-time, so agonized Saul, drear and stark, blind and
dumb.
V.
Then I tuned my harp,-took off the lilies we twine round its chords
Lest they snap 'neath the stress of the noontide-those sunbeams like
swords!
And I first played the tune all our sheep know, as, one after one,
So docile they come to the pen-door till folding be done.
They are white and untorn by the bushes, for lo, they have fed,
Where the long grasses stifle the water within the stream's bed;
And now one after one seeks its lodging, as star follows star
Into eve and the blue far above us, so blue and so far!
VI.
—Then the tune, for which quails on the cornland will each leave
his mate
To fly after the player; then, what makes the crickets elate
Till for boldness they fight one another: and then, what has weight
To set the quick jerboa a-musing outside his sand house-
There are none such as he for a wonder, half bird and half mouse!
God made all the creatures and gave them our love and our fear,
To give sign, we and they are his children, one family here.
viii
PREFACE.
I
VII.
Then I played the help-tune of our reapers, their wine song, when
hand
Grasps at hand, eye lights eye in good friendship, and great hearts
expand
And grow one in the sense of this world's life.--And then, the last
song
When the dead man is praised on his journey-" Bear, bear him along
"With his few faults shut up like dead flowerets! Are balm seeds
not here
"To console us? The land has none left such as he on the bier.
Oh, would we might keep thee, my brother !"-And then, the glad
chaunt
Of the marriage,-first go the young maidens, next, she whom we
vaunt
As the beauty, the pride of our dwelling.-And then, the great march
Wherein man runs to man to assist him and buttress an arch
Nought can break; who shall harm them, our friends?—Then the
chorus intoned
As the levites go up to the altar in glory enthroned.
But I stopped here: for here in the darkness Saul groaned.
។
▸
VIII.
And I paused, held my breath in such silence, and listened apart;
And the tent shook, for mighty Saul shuddered: and sparkles 'gan ·
dart
From the jewels that woke in his turban at once with a start
All its lordly male-sapphires, and rubies courageous at heart.
So the head but the body still moved not, still hung there erect.
And I bent once again to my playing, pursued it unchecked,
As I sang,-
1
A TRANSLATION OF
TWO ANCIENT
ADDRESSED TO
EPISTLES
CERTAIN INHABITANTS OF
THESSALONICA
IN
MACEDONIA, CIRCA A.D. 54
The writers appear to have been followers of a certain Nazarene
Few, who was held in such detestation by his countrymen that they
insisted on his death, which sentence was carried out by Pontius
Pilate, the Roman Governor at Jerusalem, who had him crucified
because of the hatred his countrymen manifested towards him,
although he repeatedly stated that he found no fault in him. Many
of his followers were subsequently put to death for no other cause
than the hatred they aroused among their fellow countrymen in
various parts of the world. Yet there appeareth naught in the
tenets they professed to excite haired among men; rather they appear
to have abounded in good will towards all, and it will be observed
that the writers of these epistles specially warn their correspondents
to work for their own living, not to return evil for evil, and not to
be busybodies in the affairs of others.
TO THESSALONIANS (A).
of
PAUL and SILAS and TIMOTHY to the Assembly¹
Thessalonians in God the Father and the Lord Jesus Christ,
Grace to you and Peace.
2. We give thanks to God continually concerning you
all, calling you to remembrance in our prayers, incessantly
remembering your work in the faith, and your toil in the love,
and your patience in the hope of our Lord Jesus Christ before
our God and Father. For you know, brethren, beloved of
God, your election, how our message of good came to you
not in word only but also in power, and in Holy Spirit, and in
much assured conviction: as also you know what sort of
men we were found among you with your co-operation, and
you became imitators³ of us and of the Lord, having received
1 ἐκκλησία = a calling out, and was used in classical Greek to denote an
assembly of the citizens summoned by the town crier.
2 Apparently meaning that in their prayers they brought them up for
remembrance and blessing before the Almighty. That this may be done
effectually it is necessary that those remembered should co-operate. Com-
pare 1 Tim. ii. 1.
3 μιμητής = an imitator, copyist; English derivates mime, mimic. If you
wish to speak French, mimic a Frenchman; there is no other way. Messieurs
les Anglais parlent ordinairement très mal le français, par ce qu'ils ne veulent
en acquèrir ni la prononciation ni la façon de parler. Chaque langue a ses
sons particuliers, qu'il faut imiter exactement. Par exemple. Il faut
apprendre à r-r-rouler les R, à siffler les S, et quelquefois les T, comme dans
le mot acquisition, et prononcer l'U court-c'est à dire si l'on veut parler
français et ne pas faire toujours de mauvaises traductions de sa langue
indigène.
<<
TO THESSALONIANS (A).
the word in much contrition' with joy from the Holy Spirit,
so that you became a model to all those who believe in Mace-
donia and in Achaia. For from you is sounded forth the word
of the Lord not only in Macedonia and Achaia, but in every
place your faith in God has gone forth, so that we have no
need to say anything; for you yourselves announce what
sort of entrance was ours among you, and how you turned to
God from phantoms to be slaves of a living and genuine
1
10xîpis, from exißw, to press, to gall; descriptive of the broken and contrite
heart, which is the only acceptable offering fallen man can to bring his offended
Creator.
2 ¿ldwλov, an image, phantom; of disembodied spirits or any unsubstantial
form. Also a phantom of the mind, a fancy, idea.
It is a mistake to suppose
that idolaters worship insensible statues, they will all tell you that it is not the
material image or symbol, but the person or thing signified that they worship;
and idolatry is not only possible but very common, without any such outward
material idol.
The nature of the fall, the mystery of the disobedience, is little under-
stood. When God formed Eve from a rib taken from Adam's side and brought
her to him for a help-meet, she was God's good gift to him, and in prizing her he
honoured the Giver. But she allowed herself to be seduced from her allegiance
to him and to God, and so became an instrument in the hands of the enemy.
This, it would appear, was recognised by Adam. (See 1 Tim. ii. 13, 14.) Had
he had faith in his Creator he would not have joined her in disobedience,
but would have acted as an intercessor with God on her behalf, as Moses after-
wards did on behalf of Israel. (See Ex. xxxii. 32, Ps. cvi. 23.) In receiving
the forbidden fruit at her hand he shewed that he preferred her to God, the
creature to the Creator.
Or as
There was still, however, a way of justifying his action. The com-
mandment, as given in A.V., ran :-" Thou shalt not eat of it: FOR IN
THE DAY THOU EATEST THEREOF THOU SHALT SURELY DIE."
Eve quotes the command, "Ye shall not eat of it, neither shall ye touch
it, LEST YE DIE." It was therefore open to Adam to conclude that the
prohibition was given him for his own protection, not because God wished
to withhold the fruit, and when by eating of the tree he had arrived at a know-
ledge of good and evil, he might still have justified both himself and the
Almighty by preferring death to life in estrangement from Him, both for him-
self and his wife. Unfortunately, Adam could not rise to this height, and so
fell under the dominion of the god of this world, and ever since the principle
TO THESSALONIANS (A).
5
•
God, and to await His Son from the heavens, whom He
awakened from among the dead, JESUS, who rescues us from
the wrath which is coming.
II. For yourselves know, brethren, how we came among
you, that it was no empty coming, but in spite of our former
ill treatment and outrage, which we endured as you know in
Phillipi, we waxed bold in our God to utter to you freely the
gracious message of God with great strivings.
4
3. For our appeal did not proceed from idle roaming,
nor from uncleanness, neither was it made with intent to
deceive; but as approved, after trial, by God, to become
trustees of His Gospel, so do we speak; not as seeking to
please men, but God Who tries our hearts. For we were
never found using words of flattery as you know, nor any
pretext for greed, God is our witness; neither did we seek
glory of men, whether from you or from others, though we
had power to speak with authority as apostles of Christ, but
has held good, that without shedding of blood there is no remission of sins.
Fallen man must confess that death is his due reward, and the only thing he is
fit for before he can find acceptance with God.
3 dovλców, to be a slave. There is no perfect freedom save in slavery to God.
He is our Creator and loving Heavenly Father. As Creator He is faithful and
will never mar His own handiwork. On the contrary, He alone entirely
respects the constitution of His creature, and will never suffer another to
interfere in it without the creature's own consent. As our loving Heavenly
Father, He delights in the love and care of His obedient children, and seeks
only to please and gratify them.
+ See Acts xvi.
5 δυνάμενοι ἐν βάρει εἶναι: being able to be burdensome.
like the Scribes and Pharisees-see Matt. xxiii. 1-12.
They did not act
God is a cheerful
giver, and loves those who give cheerfully, and His true ambassadors do not
load men with burdens, but if men are willing to accept the good gifts of God
they act as stewards of His House, and give to those who are hungry, while
the rich are sent empty away.
6
TO THESSALONIANS (A).
1
were found gentle and kind in your midst like a nurse
cherishing and bringing up her own children, so in our
yearning towards you, we were ready not only to give you a
share in the message of grace from God, but our own lives
also, because we got to love you.
9. For you remember, brethren, our exertion and our
toil, how, working night and day, that we might not burden
any one of you, we proclaimed to you the good message
from God. You are witnesses and God that we were found
holy and just and blameless towards you who believe, as you
know, behaving towards each one of you like a father to his
own children, exhorting you and encouraging and testifying,
to get you to walk worthily of the God Who was calling you
into His own kingship and glory.
i3. And for this cause also we render thanks to God
incessantly, that having received a word by report from us
you accepted it, not as the word of men, but, as in truth it
is, a word from God, Who also works in³ you who believe.
14. For you became imitators, brethren, of the assem-
blies of God that are in Judæa in Christ Jesus, for you also
endured the same things from your countrymen as they also
from the Jews, who also killed the Lord Jesus and the
BRA
Though not claiming them as his own he had cared for them with a
mother's solicitude and a nurse's skill.
2 The meaning appears very pregnant here. The writers were ready to
minister the Gospel to them as a woman to suckle a child, and even, as nurses
do get infatuated with children, to give them their lives if need were; but
there seems to be a further intention in the word µeradoûval, indicating that
they desired to give the Thessalonians a share in their own mission from God
to men.
3
évepyéw (Eng. derivative energy) to be in action, but oi èvepyoúμevol of
persons possessed of a spirit like the pythonesses, &c.
TO THESSALONIANS (A).
7
prophets, and hunted us out, not pleasing God and opposing
the cause of mankind, forbidding us to speak to the nations
that they might be saved, thereby filling up their failures¹
in all directions, and the wrath of God hasted against them
unto fulfilment.
17. And we, brethren, being bereft of you for the space
of a season, in appearance not in heart, were exceedingly
anxious, and greatly longed, to see your face; wherefore we
intended to go to you, even I, Paul, not once only, but twice,
but Satan thwarted us. For what is our hope, or joy, or
crown of boasting, if not you before our Lord Jesus at His
appearing? For you are our glory and our joy.
III. Wherefore being unable to endure any longer we²
thought good to be left at Athens alone, and sent Timothy,
our brother and God's fellow-workman in the good message
of Christ, that you might be confirmed and encouraged to
rest in the faith you have received, that no one might be
shaken in these distresses. For you yourselves know that
these things are our lot, for even when we were on the road¹
to you we told you beforehand that we should suffer affliction,
which also came to pass as you know.
3
5. Therefore I also, being unable to endure longer, sent
1 Israel were ordained to instruct and bless the nations, and their for-
bidding the proclamation of God's message to the nations was therefore a
manifest and open failure to do that for which they had been chosen,
2 We evidently stands here for Paul and Silas.
3 The fleshes of His body are cemented together, He pours down anointing
upon it, it shall not be shaken. His heart is fixed as a stone, and stands firm
like an anvil. Job xli. 14, 15 (LXX.).
"
1 ὅτε πρὸς ὑμᾶς ἦμεν . πρὸς with accus. denotes motion towards. Apparently
reference is intended to the time when the gospel was being preached to the
Thessalonians.
8
TO THESSALONIANS (A).
со
to get news of your faith, lest perchance the tempter¹ sought
to seduce you, and our labour should prove lost.
But just
now, when Timothy came to us from you2 and brought us
the good message of your faith and love, and told us that
you hold us always in affectionate memory greatly longing to
see us, as we also to see you, by this we were comforted,
brethren, about you for all our constraint and affliction
through your faith, for now we live if you stand firm in the
Lord.
9. For what thanks can we return to God concerning
you, for all the joy wherewith we rejoice through you before
our God, night and day desiring beyond measure to see your
face, and to supply that which is lacking in your faith?
II. May our God and Father, and our Lord Jesus Christ,
prepare us a straight road to you; and the Lord make you
to abound and overflow in love towards" each other, and
towards³ all, as we also do towards you, that your hearts
may be confirmed blameless in holiness before our God and
Father at the appearing of our Lord Jesus Christ with all
His saints.
IV. For the rest then, brethren, we ask you, and exhort
you in lord Jesus, as you have received from us how you
1 God seeks at all times to cultivate faith in men. The tempter, who is
the god of this world, seeks ever to destroy the mutual confidence of creature
and Creator.
2 It is evident that this letter was written after Timothy's return.
Thessalonica was about 200 miles from Athens in a direct line, but of course
Timothy would not travel as the crow flies. Roughly speaking the journey
would be about equivalent to a journey from London to Edinburgh in the old
days before railways were or coaches ran.
3 Towards. The Greek is not towards, but into in each case.
TO THESSALONIANS (A).
9
}
must walk in order to please God, that you abound the more.
For you know what injunctions were transmitted to you,
which we gave as agents of lord Jesus. For this is the
intention of God, namely your sanctification, that you should
abstain from fornication,¹ for each one of you to know how to
get possession of his own body³ in sanctification and honour;
not in the indulgence of the passions like the nations who
know not God; not to over-reach a brother, or get the better
of him in what you do, for it is God who sees justice done in
all these matters, as we told you beforehand with the most
solemn adjurations.¹
7. For the calling of us by God was not after unclean-
ness, but in sanctification. He therefore who disregards,
disregards not man, but God, Who sends His Holy Spirit
into you.
6
9. But concerning the love of the brethren you have no
need for any one to write to you, for you are yourselves
taught and trained of God to love each other; and, indeed,
¹ Spiritual fornification consists in intercourse with other gods than God;
accordingly in the O.T. it is often used as synonymous with idolatry.
2 They answered him, We be Abraham's seed, and were never in bondage
to any man: how sayest thou, Ye shall be made free? (Jno. viii. 33, a.v).
3
³ σkeûos. A vessel, implement of any kind; used by Plato of the body as
the instrument of the soul. Here we may see wherein slavery to God consists,
namely in devotion of the whole man, body, soul, and spirit, to Him Who is
our faithful Creator, and has the most tender care for His own handiwork, and
will never permit it to be marred—as it is in death, for instance-by those who
wholly trust in Him. Those who do not so devote themselves are liable to the
invasion of the god of this world, and to other disabling influences, which pre-
vent them from possessing fully their own body, and so being master in their
own house.
4 Siapapтúpoμai; to call God and man to witness, protest solemnly.
5 Eπi akalapsia. Very difficult to render satisfactorily, and perhaps best
understood—if need be—by considering the nature of the calling of false gods.
Literally gives.
Uor M
10
TO THESSALONIANS (A).
}
your love goes out towards¹ all the brethren in Macedonia.
But we exhort you, brethren, to overflow the more, and to
aspire and strive to be quiet, and to mind each his own
business, and to work with your hands, according to the in-
structions we transmitted to you, that you may walk like
gentlemen in the presence of the outer world and may have
need of nothing.
--
13. But we do not wish you to be ignorant, brethren,
concerning those who sleep, that you may not be in grief
like the rest of the world, who have no hope. For if we
believe that Jesus died and rose again, so also shall God
bring with Him those who are fallen asleep through Jesus.
15. For this we say to you in the word of the Lord, that
we the living who are left unto the coming of the Lord shall
in no wise precede those who are fallen asleep. For the
Lord Himself shall descend from Heaven amid shouting, the
voice of an Archangel, and a trumpet of God; and the dead
in Christ shall arise first. Then we the living who survive
shall be caught away with them, in clouds, to a meeting with
¹ Greek, into.
• hovкάw to be still, keep quiet, be at rest.
ω
no. πρds Oúpav, of a lover. The
Salvation Army illustrate admirably the way NOT to do it.
3 evoxnμóvws-from evoxnμwv, elegant in figure, mien, and bearing;
graceful-seems to have exactly the meaning we thus express, and this is the
English equivalent given in the Lexicon, with instances from the classics.
Indeed, it cannot be too clearly understood that He whom St. Paul often
calls "lord Jesus" is the one thorough gentleman, in the best sense of the
word, whom our race has produced-with all reverence be it spoken-and
those who observe truly and sincerely His precepts cannot fail to be both
gentle and manly, i.e. gentlemen in deed and in truth.
It should be
4 dià Toû Inσoû means by His doing, not on His account.
understood with double reference in connection both with shall God bring and
with those who are fallen asleep.
5 Unto. Greek, into.
Mao U
TO THESSALONIANS (A).
I I
the Lord, into the air; and so shall we be ever with the
Lord. So exhort and comfort one another in these words.
V. But concerning the periods and the seasons,
brethren, you have no need of any written communica-
tion, for yourselves know perfectly that the Day of the
Lord comes just like a thief in the night. For when they
are saying Peace and Safety, then suddenly destruction
stands over them, as the pangs of travail come upon a
woman with child, and they cannot escape.
4. But you, brethren, are not in darkness that the Day
should surprise you like a thief; for all of you are sons of
light and children of the day; we are not of night nor of
darkness; therefore let us not sleep like the rest of the
world, but let us be awake and sober.
7. For those who sleep sleep in the night, and drunkards
get drunk at night; but let us who are of the day be sober,
armed as we are with a breast-plate of faith and love, and for
a helmet with the hope of salvation, for God did not appoint us
unto wrath, but for the bringing about of salvation through
our Lord Jesus Christ, Who died on our behalf, that whether
we wake or sleep we may live with Him. So exhort each
other, and build up each other, as indeed is your practice.
12. But we beseech you, brethren, to know those who
toil among you, and stand in your van in the Lord, and who
admonish you, and to hold them pre-eminently and abun-
dantly in love throughout their work. Keep the peace one
with the other.
I Compare the former words "like a thief in the night," with which
éploraraι appears directly connected. To express the meaning in English a
verb has to be supplied in the following clause.
I 2
TO THESSALONIANS (A).
14. But we exhort you, brethren, admonish the dis-
orderly, encourage the weak-hearted, avoid oppressing the
weak, shew yourselves long-suffering towards all.
15. See that no one return evil for evil, but in every way
be active in good, both towards each other and towards all.
Rejoice always.¹ Pray unceasingly. Give thanks at every
turn. For this is the desire and intention of God for you in
Christ Jesus.
19. Quench not the Spirit. Do not make light of pro-
phecy, but try all things, and hold fast what is good.º
Abstain from worthlessness in any shape. And the very God
of peace sanctify you wholly, and keep in perfect integrity
your spirit, and soul, and body; and may you be found
blameless at the appearing of our Lord Jesus Christ. He is
faithful Who calls us, Who will also bring it to pass.
25. Brethren, pray for us. Greet all the brethren with
a holy kiss. I adjure you by the Lord that this letter be read
to all the brethren. The grace of our Lord Jesus Christ be
with you.
1 Hardly satisfactory perhaps. The phrase appears to mean Keep in good
spirits, but there is no mention of spirits in the Greck, so this expression has
been avoided.
2 And he who observes his injunctions remains in Him, and He in him.
And herein do we discern His presence in us, from the spirit which He gave
us. Beloved, do not trust every spirit, but try the spirits whether they are
from God. 1 Jno. iii. 24, &c.
I
TO THESSALONIANS. (B.)
PAUL and SILAS and TIMOTHY, to the Assembly of the
Thessalonians in God our Father and the Lord Jesus Christ.
Grace to you and Peace from God the Father, and from the
Lord Jesus Christ.
3. We owe God abundant thanks at all times, brethren,
concerning you, as indeed it is right that we should. For
your faith grows beyond measure¹ and the love of each one
of you overflows each to other, so that we ourselves pride
ourselves, in the assemblies of God, upon your patience and
faith in all your persecutions and afflictions and the way you
bear up in them; a manifestation of the righteous discern-
ment of God, that you may be esteemed worthy of the
Majesty of God; on behalf of which also you suffer, if indeed
it is a just thing with the Almighty to repay affliction to those
who afflicts you, and to you who are afflicted release¹ with us
1 Faith, if healthy and properly protected, grows like a mustard seed till it
becomes a great tree-and the tree in turn forms a seed for a yet greater tree,
and that for a further development, until there appears no limit to its growth,
2 Greek, each into other.
3 exißw, to press, to gall. Those who afflict us are not men but the false
gods whom they serve, against whom the baptised are pledged to fight under
their Lord and Master's glorious banner.
4 Release, that is from the yoke of the god of this world; "for the creation
itself shall be set free from the slavery of the fall into the freedom of the glory
of the children of God. (Rom. viii. 21.)
|
14
TO THESSALONIANS (B).
in the apocalypse of the Lord Jesus from Heaven, with His
messengers of might, in a flame of fire giving their due
reward to those who see not God, and give no heed to the
gracious message of the Lord Jesus, who shall pay the just
penalty of lasting destruction in alienation from the face of
the Lord, and from the glory of His power, when He comes
to be extolled among His saints, and to the wonder of all
who have trusted in Him (for our testimony was accepted
with confidence among you)¹ in that day.
II.
And to this end we pray always concerning you,
that our God may make you abound in all that is estimable
and noble, and in work in the power of faith, in order that
the Name of the Lord Jesus may be magnified among you,
and you in it, according to the grace of our God and the
Lord Jesus Christ.
1
/
II. But we ask you, brethren, as you hope for the
presence of our Lord Jesus Christ, and our being gathered
together to Him, that you be not quickly shaken out of your
senses, nor be disturbed in mind, neither by spiritual utter-
ance, nor by word nor letter purporting to come from us, to
the effect that the Day of the Lord is imminent. Let no one
so utterly beguile you by any means. For it shall not be
unless there come the apostasy first, and the apocalypse of
the man of the fall, the son of the destruction," who opposes
1 The clause in brackets is parenthetical, it appears to be inserted for the
purpose of making it clear that it was not the writers, but their testimony, the
acceptance of which was well-pleasing to God.
2 Magnified; that is, may be extolled of you personally, and by you be
seen to be estimable in the eyes of those about you.
3 The destruction, that is the destruction wrought on the human race by
the Enemy when he seduced man from his allegiance to his Maker.
I
TO THESSALONIANS (B).
15
{
himself to, and raises himself above, every thing that is called
God or worshipped, so as himself to set his throne in the
shrine of God, pointing to himself as being God. Do
Do you not
remember that while I was yet on the way to you I told you
this? And now you have seen¹ the restraining power that
prevents him from being manifested before his time. For
the mystery of lawlessness is already at work, only there is
One Who restrains just now, until He steps aside. And
then the lawless one will be revealed, whom the Lord shall
wither with the breath of His mouth, and leave him un-
employed at the manifestation of His presence.
Whose
coming is after the energy of Satan in all power and signs
and lying wonders, and in every wlle of injustice towards
those who succumb to it, because they received not the love
of the truth unto salvation. For which reason God sends
them an energy of deceit, so that they trust in the liar, that
1 olda
= I have seen, perceived; hence, commonly, I know.
2 Compare the following from "Antony and Cleopatra," act 2, scene 2 :--
"From the barge
A strange invisible perfume hits the sense.
Of the adjacent wharfs. The city cast
Her people out upon her; and Antony
Enthroned in the market-place did sit alone,
Whistling to the air; which, but for vacancy,
Had gone to gaze on Cleopatra too
And made a gap in nature."
Or this, from the "Merchant of Venice," act 5, scene 1:-
((
'So doth the greater glory dim the less:
A substitute shines brightly as a king
Until a king be by, and then his state
Empties itself, as doth an island brook
Into the main waters. Music hark!
})
G
3
évépyela, a working in, apparently best translated by its English derivative,
energy, which in its strict sense, as used in physical science, forms no inapt
illustration of the thing signified.
16
TO THESSALONIANS (B).
they may be discerned without exception who trusted not in
the truth, but acquiesced in the injustice.¹
3
13. But we owe hearty thanks to God always concerning
you, brethren, beloved of the Lord, because God chose you
from the beginning unto salvation in sanctification of spirit
and trust in the truth into which He called you through our
message of love, to bring about the glory of our Lord Jesus
Christ. Therefore, brethren, stand fast, and master the
things transmitted to you in which you have been instructed
of us, whether verbally or by letter. And may our Lord,
Jesus Christ, and God, our Father, Who loves us and has
made us a lasting appeal, and given us, in His kindness, a
good hope, exhort and comfort your hearts and confirm you
in every good work and word.
1
III. For the rest, pray, brethren, concerning us that the
word of the Lord may run and be extolled, as it is among
you; and that we may be delivered from the foul" and worth-
less among men, for faith is not given to all. But the Lord
is faithful, Who will confirm you, and keep you from the
worthless one; and we rely on you, in the Lord, that you
both are doing and will do the commands transmitted to you,
1 In the injustice, i.e. of man's revolt from his Maker.
2 elλaro, a word of doubtful derivation generally understood as a tense of
αἱρέομαι.
3 Compare our Lord's words to St. Peter, "Blessed art thou, Simon Barjona,
for flesh and blood hath not revealed it unto thee, but my Father which is in
heaven." Matt. xvi. 17.
4 God's appeal to the sinner, to turn to Him from those which are no
gods, is in His infinite mercy, a lasting appeal, for He teaches us not to be
overcome of evil, but to overcome evil with good.
5 áróπos, out of place. Dirt has been well described as matter out of place,
and this appears to furnish the best translation.
1
TO THESSALONIANS (B).
17
1
And may the Lord direct your hearts aright into the love of
God and into the patience of the Christ.¹
6. But we enjoin you, brethren, in the name of the
Lord, Jesus Christ, to avoid every brother who walks dis-
orderly and not according to the message which you have
received from us. For you know yourselves how you must
imitate us, and that we kept our place in the ranks when
among you, and did not eat bread without paying for it at
any one's hand, but struggling and toiling, night and day, we
laboured so as not to burden any one of you. Not because
we had not authority, but that we might ourselves furnish
you an example for your imitation. For even when we were
on the road to you we transmitted you this injunction, that if
any one will not work, neither let him eat. For we hear of
some among you walking disorderly, not working but wasting
their labour. Upon such we enjoin, and exhort them by
our Lord, Jesus Christ, that they work quietly and eat their
own bread.
3
13.
But you, brethren, avoid behaving badly" in seeking
¹ The Christ. Compare I Cor. xii. 12. "For as the body is one and has
many members, but all the members of the body, though many, are one body,
so also is the Christ." The word translated member means also a strain of
music.
2 áráктws, out of rank.
The metaphor is taken from the drill yard.
3 It does not mean that others are to prevent him, but points out to the
rational practical sense of every one, that if a man cannot leave off eating he
ought not to shirk his share in the labour by which the human race provides
food for its needs.
• πepiepyάŠμai, to take more pains than enough about a thing, hence, to
waste one's labour; also to be a busy-body, meddle in the affairs of others. If
men are to preach the message of God with any effect it must be seen that
their efforts are not another form of begging.
5 Christianity, truly practised, will of necessity result in gentlemanly
conduct. A well-ordered life and behaviour is a more powerful agent than any
18
TO THESSALONIANS (B).
[
to do good, and if any one give not heed to our word
through this epistle, mark him and have no intercourse with
him, that he may be turned; yet do not count him as an
enemy, but admonish¹ him as a brother. And the very Lord
of Peace give you His peace continually, at every turn.
The Lord be with you all. The greeting of Paul by my
own hand, which is my sign in every epistle. So I
write. The grace of our Lord Jesus Christ be with you
all.
amount of mere instruction. In fact, men's spirits must be reached, or no
good can be done. Christianity is not a matter of intellect.
1 Admonish. The whole context shows that verbal admonishing is no
intended, and, indeed, it would not be likely to have much effect.
THE EPISTLE
OF
ST. PAUL
TO THE EPHESIANS.
RETRANSLATED.
We have not been set to wrestle against blood and flesh,
but against the authorities, against the powers, against
those who hold sway in the world of this darkness, against
the spiritual knavery in the highest heavens. Chap. vi. 12.
The Helmet receive from the Saviour and the Sword
from the Spirit, which is utterance from God. Chap. vi. 17.
London:
JAMES NISBET & CO.,
21, BERNERS STREET
1891.
A WORD OF THE LORD WHICH HE
UTTERED OVER BABYLON.
Proclaim it among the nations and make it heard, and
conceal it not. Say, Babylon is taken, the undaunted Bel¹ is
thoroughly put to shame, the Dainty one is given over to
Merodach. For there went up against her a nation from the
North, he shall appoint her land for destruction, and there
shall be in it no inhabitant of any kind, from man down to
cattle.
In those days and in that season the sons of Israel shall
come, they and the sons of Judah, to the same place; creep-
ing along and weeping shall they go, seeking the Lord their
God; as far as Sion shall they ask the way, for hitherwards
shall they set their face; and they shall come and shall flee
for refuge to the Lord their God, for the lasting covenant
shall not be forgotten. My people are become lost sheep.
Their shepherds thrust them out, they sent them away and
made them wander upon the mountains; they left the moun-
tains and went to the hill; they forsook their couch. All
those who found them squandered them. Their enemies
said, Let us not let them go, because they have been wanting
to the Lord, a pasture of righteousness, Who led their
fathers. Jeremiah xxvii. 1-7 (from the Septuagint). In
A.V. 1. 1-7.
¹ Bîλos, a threshold.
C
C
TO CERTAIN EPHESIANS.
Paul, an apostle of Jesus Christ through the purpose of
God, to the Saints that are in Ephesus and to those who trust.
in Christ Jesus.
Grace to you and Peace from God our Father and from
the Lord Jesus Christ.
3. Blessed be the God and Father of our Lord Jesus
Christ, Who blessed us in all spiritual blessing in the things
of Heaven in Christ, as He chose us out in Him before the
foundation of the world,¹ that we might be holy and blame-
less before him, having predestined us in love and adoption
as sons through Jesus Christ unto Him, according to His
gracious purpose and will, unto the praise of His glory and
grace, wherein He has shown us favour in the Beloved; in
Whom we have release of ransom through His blood, the
putting away of our blunders through the wealth of His
favour wherewith He overflowed towards us in all wisdom
¹ World. kóøµos. Not the material earth, but the present order of things,
commencing when the Spirit of God moved on the face of the waters, and God
said, Let there be light.
2 Before. ¿váñios means in one's presence, face to face. Kaтevúmiov is not
given by Liddell and Scott.
3 What a series of blunders on the part of man is contained in the history
of the fall of which the eating of the forbidden fruit was the least. And Cain
continued the same course of blundering folly. When will men put aside this
childishness ?
4 Towards. Greek, into.
5
[EPHESIANS.
and thoughtful care,¹ having explained to us the mystery of
His will and intention according to His good pleasure which
He planned in Him for the economy of the fulness of the
times, to head up all things in Christ, both those that are in
the heavens and those upon the earth; in Whom also we
were chosen, having been predestined according to the plan
of Him who works in all things according to the good plea-
sure of His will, that we should be to the praise of His glory,
because we hoped beforehand in the Anointed One. In
whom you also were chosen when you heard the word of the
truth, the good message of your salvation, and having put
your trust in Him were sealed by the Holy Spirit of the
promise, Who is the earnest-money of our inheritance unto
the ransom of that which is laid up for us for the praise of
His glory.
3
15. For this reason I also, having heard the trust you.
have in the Lord Jesus, and your love towards all the holy,
give thanks without ceasing on your behalf, bringing you up
in remembrance in my prayers, that the God of our Lord,
Jesus Christ, the Father of the glory, may give you the
spirit of wisdom and clear vision in the knowledge of Him;
the eyes of your heart being enlightened that you may see
ppóvnois, a minding to do so and so, purpose, intention. Perception,
sense. High-mindedness, pride; also high character. Also, thoughtfulness,
good sense, practical wisdom, being the virtue concerned in the government of
men and management of affairs.
This is not the only place where St. Paul preaches something very like
Pantheism, i.e. that God is everywhere, acting in all we see and know. Com-
pare the following: -"There are, it may be, so many kinds of voices in the
Universe, and nothing voiceless." 1 Cor. xiv. 10.
3 The Anointed One, or the Christ.
4 Clear vision. The word is awokάλuis, which has been anglicised into the
word apocalypse. It means an uncovering, removing of veils.
EPHESIANS.]
6
J
1
what is the hope of His calling, and what the riches of the
glory of His inheritance in the holy, and what the sur-
1
passing greatness of His power towards us who trust in
Him, according to the energy of the power of His might,
whereby He wrought in Christ when He raised Him from the
dead and seated Him at His right hand in the Heavenlies,
far above all rule and power and might and lordship, and
above every name that is named, not only in this age but in
that which is to be, and set all things in order under His
feet, and gave Him, as head over all things, to the Church
which is His body, the complements of Him Who supplies to
the full the need of all.
Hand
II. And you, when you were dead through your blunders¹
and failures, in which once you walked about in accordance
with the age of this world, after the ruler of the power of
the air, the spirit that now energises the sons of the dis-
obedience," in which all dwelt at one time, in the delights of
5
1 How little do we realise that WE ARE GOD'S INHERITANCE, the portion
He has chosen for Himself. See Deut. xxxii. 9.
2 Towards. Greek, into.
3 Very difficult to render. Thрwμa means that which fills. Thus the
Church is represented as destined to fill Him Who fills the Universe, supplying
bountifully the need of all Creation.
¹ Taρáжтwμa, a false step, blunder. The human race are like children learn-
ing to walk, and fall down and hurt themselves violently, and often indeed fall
stunned and incapable of further effort. But the Saviour comes, like the good
Samaritan, and restores them to life and consciousness, and then they get up
and try again. Compare the following from Horace :
"Video meliora proboque; deteriora sequor."
5 World. kóσuos means the present order of things. See previous note.
• To wit, Adam's disobedience in eating the forbidden fruit.
7 Dwelt. àvaorpépw, to turn upside down, so it might be translated quite
correctly we were turned upside down; but in the passive it is used in the
sense to be, dwell in a place, and of the heavenly bodies to revolve in their
orbits.
7
[EPHESIANS.
your flesh, doing the purposes of the flesh and of the senses,
and were children by nature of wrath, like the rest of the
world.
4. But God being rich in pity, through the exceeding
love He bore us, and when we were dead in our blunders
wrought life in us together with Christ,' (by God's favour and
blessing your salvation is effected) and raised us with Him
in the heavenlies in Christ; in order that, in the ages that
are coming upon us, the exceeding wealth of His favour
might be manifested in uprightness³ upon us in Christ Jesus.
For by His favour your salvation is completed¹ through
your faith, but this has not its origin in you, it is the gift of
God. Not of works, so that no one can boast, for we are His
handiwork, having been created in Christ Jesus for good
works, which God prepared beforehand that we might walk
in them.
II. Therefore remember that when you, the Gentiles in
flesh, who are called Uncircumcision of that which is called
1 When Christ rose from the dead, He rose not alone but brought new life
into the whole race, at least potentially, of which life those who are baptised
into Christ in years of discretion should be made conscious partakers. See
Rom. vi. 3, 4.
2 ἐστε σεσωσμένοι. The operation is complete for those who have faith to
believe it.
3 In uprightness. It is God's good pleasure to favour us, but He is no
respecter of persons, and it is His gracious purpose that mankind should not
only receive His favour, but be seen by all the intelligent creation to deserve
it. He would save us from our sins themselves, and have us walk before Him
holy and upright and unblamable before all creation, justifying so the favour
He shows us, hence the folly of seeking a bare forgiveness and passport, so to
speak, into heaven while still imperfect.
A Created. Kтiw, to people a country; found a city; set up an altar;
establish the worship of a god. So this clause might also be rendered "built
in Christ Jesus upon good works."
EPHESIANS.]
8
靠
​Circumcision in flesh, done outwardly1-remember I say that
you were at that time without Christ, alienated from the
polity of Israel and estranged from the covenants of the
Message, having no hope and godless in the world. But
now in Christ Jesus, you who were some time afar have been
made near in the blood of Christ. For He Himself is our
peace Who made both one, and broke down the enmity that
like a ring fence separated the two, by making void the
commandments in public decrees, in order that He might
lay the foundations of both anew in himself, and found one
new race³ making peace, and might reconcile both in one
body to God through the cross, having slain the enmity in it.
For He came and brought the gracious message of peace
to you who were far off, and peace to those who were near.5
For through Him we both have the privilege of access in one
spirit to the Father. So you see you are no longer strangers
and aliens, but you are fellow citizens with the saints and
belong to God's house. For you have been built up upon
the foundation of the apostles and prophets, Christ Himself
being the head stone of the corner.7
In Whom every
4
1 Outwardly, χειροποίητος
done by hand, i.e. physically.
2 Godless. For they worshipped those who were no gods.
-
3 Race. ǎveрwπоs, a man. The new race are of course the baptised, who
are a new man in Christ.
4 One body. The Church is an election from both Jews and Gentiles.
When the Gentiles rise into the fulness of their calling the Jews can hardly
fail to understand, and then they will look on Him whom they stabbed, and
be drawn into the New Covenant. See Deut. xxxii. 21.
}
5 Those who were near. To wit, His near kin in the flesh.
6 Saints, e.g. Moses, who was the inmate of God's house. (LXX.)
Head stone of the corner. Here the symbol is evidently that of a stone
pyramid, as the term has no applicability in any other kind of building. The
crowning stone of a dome corresponds in some measure to what is meant, but
that is not a corner stone.
9
[EPHESIANS.
building is being fitted together, and grows into a holy shrine
in the Lord. In Whom you also are being built together
into a little abode for God in spiritual regions.
III. For the sake of this,¹ I, Paul, am the prisoner of
Christ Jesus on behalf of you the Gentiles-that is if³ you
heard the stewardship of the favour of God which was given
me towards you, how the mystery was made known to me
by revelation as I wrote before in brief, with reference to
which you can, if you read, perceive what understanding I
have¹ in the mystery of Christ, which was not made known
to other generations of the sons of men as now it has been
revealed to His holy apostles and prophets in spirit, that the
Gentiles should be joint heirs and fellow sharers in the one
body of the message in Christ Jesus through the gospel, of
which I became a minister" according to the free gift of the
favour of God which was given me after the energy of His
power. To me, I say, who am less than the least of the
saints, was given this favour, that I should carry to the
Gentiles the message of the unsearchable riches of the Christ,
and to enlighten all as to what is the stewardship of the
mystery which was hidden from the ages in God Who created
6
¹ For the sake of this, i.e. apparently for the sake of being a worker in
carrying on this building work of God.
2 Or Binder.
3 He was only a prisoner on behalf of those who recognised his steward-
ship, and did not desire to burden those who did not know of it or
recognise it.
4 Observe that St. Paul makes his position depend upon his reader's
perception.
5 Minister. diákovos (Eng. derivative Deacon) means a servant, waiting
man.
6 Energy, or in-working.
#
Uor M
EPHESIANS.]
10
1
all;¹ in order that now the manifold wisdom of God might
be made known, through the Church, to the authorities and
powers in the heavenlies; according to the forecast of the
ages which He made in Christ Jesus our Lord, in Whom we
have our boldness of speech and privilege of access in con-
fidence through His faith.
F+
-
13. Wherefore I beg you not to be overcome in my
afflictions on your behalf, which are your glory. For this
sake I bend my knees to the Father, from Whom all paternity
is named in heaven and upon earth, that He may give you,
according to the wealth of His glory, to be mightily seized,
through His Spirit, into the inner man, that you may take up
your abode in Christ by the action of the faith in your
hearts, being firmly planted and founded in love in order that
you may have strength to grasp, with all the holy, what is the
breadth, and length, and depth, and height, and to learn to
5
1 Who created all, or Who founded the universe, or Who peopled the
universe. Other translations, equally good and equally legitimate, might
doubtless be found.
2 The authorities. ai apxal appears to be used in this sense much as we
speak of the authorities in Church or State, or of the leading men in any
branch of knowledge as the authorities in questions of classical or mathe-
matical science.
ḥs
3 Not to be overcome. We are all debtors one to another, and in our present
fallen condition, under the dominion, in some sort, of the prince of the power
of the air, must be content not only to suffer ourselves, but to let others suffer
for and through us, as being all one body under treatment by the One Physician,
until the cure be complete.
4 Kaтouĥoaι. To dwell in, to settle in, colonise, and generally to inhabit.
The translation given appears quite legitimate, though it is not intended to
make void others equally good.
5 Observe that St. Paul uses FOUR terms here. Naturally we know only
three terms or dimensions, length, breadth, and thickness. Yet mathematicians
discuss and reason about space of four dimensions, and even go beyond this
to speak of manifold space.
Now to talk of space of four dimensions gives most people an uncomfortable
something akin to the pains people are said to feel who have
at
[EPHESIANS.
know the surpassing love of the deeper wisdom of the Christ
in order that you may be filled into all the capacity of God.
And to Him Who is able to do beyond all things, in
exceeding abundance beyond the things we ask or perceive,
according to the power that works in us, to Him be the glory
in the Church in Christ Jesus, into all the races of the age
whose days are æons.
Amen.
I I
IV. I exhort you, therefore, I that bind¹ you in the Lord,
to walk worthily of the calling wherewith you were called, in
all humility of mind and gentleness in long-suffering, being
held up one of another in love, being zealous to keep the
oneness of the spirit in the bond of the peace. One body and
one spirit, as also you were called in one hope of the calling
which reached you. One Lord, one faith, one baptism, one
God and Father of all, Who is upon all, and pervades all, and
is in all.
7.
But to each one of us was given the grace according
suffered amputation, in the limb they have lost. The fact seems to be that
such a thing is only conceivable to men because they are spiritual beings, and
have faculties far transcending what is commonly called Reason.
In fact, what in Scripture is called SPIRIT appears to be a region of possi-
bilities and capacities quite beyond our present power of comprehension, in
the depths of which resides the Holy Spirit of God, while other and lesser
spirits in great variety frequent (so to speak) its outer courts. These are
unable to penetrate its depths, and seek, through jealousy of his superior
destiny, to prevent man from doing so. For it would appear that some of the
previously created beings did make the attempt, and were immediately
imprisoned in consequence. See 2 Pet. ii. 4 and Jude 6.
1 déoμios, binding, and also bound; prisoner as translated in chap. iii. 1,
where, however, the first meaning of Binder is doubtless the true spiritual
intention.
2 TaπELVоÓрoσvvn appears to indicate that absence of confidence in the
natural powers of all kinds which becomes those who are aware of the immense
superiority of the spirit of man when enlightened by God, and seek to walk
accordingly.
EPHESIANS.]
I2
to the measure of the free gift of the Christ. Wherefore he
says, He went up into height, He took captivity prisoner, He
gave gifts to mankind. And that He went up, what is it if
not that He also went down into that which is lower than the
earth? He who went down, the same is He Who went up¹
far above all the heavens, that he might fill the universe.
And He it is Who gave some as apostles, others as prophets,
and others as evangelists, and others as shepherds and
teachers, for the organisation of the holy into a work of
service, into a building of the body of the Christ, until we
arrive, all of us, into the oneness of the faith and of the
examination of the Son of God, into a finished man, into the
measure of the stature of the capacity of the Christ. That
we may no longer be infants, tossed on waves and carried
about by every wind of the instruction, in the gambling
human way, in unscrupulousness after the wiles of the
wandering, but speaking sincerely in love may grow into
Him in all ways. Who is the head-Christ, from Whom all
the body, fitted together and welded into one through the
action of every kindling from the over-choir, according to
2
3
4
5
¹ We seem to get here another hint of four-dimensional space.
2 νήπιος
in-fans, i.e. incapable of speech.
3 Here the metaphor and language is evidently nautical. St. Paul had con-
siderable experience of the se¹, and he evidently contrasts here the conduct of
the single man, who tosses, like a little open boat, on every wave, and goes about
with every squall, with the mighty Ship he sees under construction, the finished
man, composed of all the countless individuals who go to make up the com-
plete structure of the body of the Christ, which shall sail like a mighty ocean
steamer that fears no storm, and whose navigators shall know how to keep
clear of sunken rocks and all the perils of the deep.
4 Here he seems to rccur to the history of Israel after the flesh, and their
perverse conduct during the forty years' wandering in the desert, which
unfortunately the Church afterwards reproduced in her own history.
↳ éπixopnyla appears to be unknown to classical Greek, and to be a word
coined for the occasion, the exact intention of which can only be guessed at.
}
13
[EPHESIANS.
the power working in each single part in due proportion,
brings about increase of the body unto its own construction
in love.
2
17. This therefore I say and protest in the Lord,¹ that
you no longer walk in the same fashion as the rest of the
nations walk, in the idle exercise of their senses, having the
power of perception³ darkened, alienated from the life of
God through the agnosticism that is in them through the
callousness of their hearts, such as in the endeavour to avoid
pain,5 gave themselves over to licentiousness, to the practice
of all uncleanness in selfishness.
1
It must be remembered that St. Paul had to make his own language, as he is
talking of things hidden from all eternity. The passage is very difficult to
translate, and, indeed, its sense can only be given-so far as it can be followed
-by a free use of paraphrase.
¹ St. Paul finding it impossible to express in language all that he would
convey, is compelled to have recourse to directions which can be understood
and obeyed, and finding it impossible to explain what they are to do, has
recourse to an endeavour to say what they are not to do.
reason.
2 voos has many uses but appears here to be used for the natural sense and
These belong to the natural man, to the carnal mind, as the A.V.
has it (Rom. viii. 7), which is enmity against God.
3 diávoia seems best translated by per-ception. They were to look through
what their natural senses revealed to them, and penetrate beyond mere
externals into the world which lies behind that of the mere outward shell of
things.
· So ἄγνοια
want of perception, appears to indicate precisely the attitude
of the modern agnostic, who maintains that if there is anything beyond the
reach of physical science it must also lie beyond the faculties of man so that
he cannot know anything about it.
"This is all very difficult to translate, but it appears capable of being
summed up somewhat thus: Fallen man is incapable of being really happy.
His only road to happiness lies in reconciliation with his Maker. If he
neglects this road, which is difficult in the extreme for the natural man, he
falls into all sorts of errors, refusing to use the powers he has; or, in the
endeavour to avoid pain to himself he takes to living to and for himself,
without regard to others, whereby the pain he causes recoils on himself, and
his very callousness is worse than the pain he seeks to avoid.
A
**
EPHESIANS.]
14
20. But you did not so learn the. Christ, if that is you
heard Him and were instructed in Him, as there is sincerity
in Jesus, that you should put away, according to your former
repentance,¹ the old man that is perishing in the pleasures
of the deceit, and be made anew in the spirit of your per-
ception, and be clad in the new man which after God³ is
founded in righteousness and holiness of the sincerity.
2
25. Therefore put away deceit and speak sincerely each
with his neighbour, for we are members each of all. Be
provoked and yet fail not. Let not the sun set upon your
anger, neither give place to the slanderer. He who is steal-
ing let him cease from theft, and let him rather toil doing
good work with his hands, that he may have to impart to him
who has need.
29. Let no rotten word escape from your mouth, but
speak a good one when you can to build up the good cause,5
that it may give grace to those who hear. And grieve not
the Holy Spirit of God in Which you were sealed into a day
of ransoming.
1 ἀναστροφή a turning back, and appears well used for the complete
right-about-turn involved in ceasing from the flesh and walking in the spirit.
2 Perception. The word is voòs, before used of the natural senses and
reason, but here St. Paul is speaking of regenerate persons and of their sense
which is per-ception.
3 After God, as contrasted with the gambling human way mentioned in
verse 14.
4 opylÇeσle. Be provoked at wrong done to your Lord and Master, but let
not your anger drive you into wrong-doing.
5 The good cause, perhaps hardly a satisfactory rendering of Xpela, the first
and simple sense of which is use. The meaning seems to be that they were
to endeavour to practice and use in their daily life the principles they were
taught.
6 Not sealed unto a distant day of redemption, but sealed into a present
day in which the ransoming is being worked out in those who are really
striving to enter into the narrow gate.
15
[EPHESIANS.
31. Let all bitterness, and passion, and anger, and
shouting, and blasphemy be lifted off you, with all that is
worthless, and be found serviceable one to another, good-
hearted,¹ gracious to each other, as God also was gracious to
you in Christ.
V. Therefore be found imitators of God, as His beloved
children, and walk in love, as the Christ also loved you, and
gave Himself over² on your behalf an offering and sacrifice to
God unto an odour of fragrance.
3
3. But fornication, and uncleanness of every kind, and
greed, let them not be named among you, as beseems holy
people, neither infamy, nor silly talking and repartee, that
do not reach up, but rather thankfulness.
For this you
know, having learned it clearly, that every fornicator, or
unclean person, or greedy man (for he is an idolater¹), has no
inheritance in the Majesty of the Christ and of God. Let no
one beguile you with empty words, for through these things
it is that the anger of God goes forth on to the sons of the
disobedience, therefore be not found accomplices with them.
8. For you were once darkness, but now light in the
Lord. Walk as children of light (for the fruit of the light is
in all excellence, and uprightness, and sincerity), trying what
5
1
€Ŭσжλαɣxvos means literally with healthy bowels.
2 It is a fearful thing to fall into the hands of the Living God, yet this is
what our Lord and Master endured for us when the human race was dead in
trespasses and sins, and sent up only savours of death and corruption.
3 Not that Christians are to be, like the hypocrites, of a sad countenance,
but because they have one absorbing object in life, to get clear of the effects
of the fall, that so they may live indeed, the present life being but death to the
spiritual man.
An idolater, for he worships not God, but phantoms of his own devising.
That is of Adam's disobedience-those who make no endeavour to
recover what was lost therein.
EPHESIANS.
16
is well pleasing to the Lord. And have no share in the works,
that are unfruitful, of darkness, but rather exert yourselves to
put them to shame, for the things that are done in secret by
them are shameful even to mention; but the whole universe,
being put to shame by the light, is opened out, for all that
is opened out is light; wherefore He says, Awake, thou
sleeper, and arise from the dead, and the Christ shall shine
upon thee.
15. You see, therefore, with what precision you walk,
not as unskilled but as skilful, buying up¹ the season because
the days are toilsome. Therefore be not found silly, but
understanding what the intention and purpose of the Lord is..
And be not drunk with wine, in which is perdition, but be
full in spirit, speaking to yourselves in spiritual psalms and
hymns, and songs, singing and playing³ in your heart to the
Lord, rendering thanks continually on behalf of all in the
Name of the Lord Jesus Christ, to the God and Father, being
subordinate to each other in fear of Christ.
22. And the women to their own husbands as to the Lord,
for man is head of the woman, as also the Christ is head of
the Church, and He is the Saviour of the body. But as the
Church is subordinated to the Christ, so also the women to
the men in everything.
1 The meaning seems to be that the days of this mortal life being toilsome
we should seek in every way the shortening of the time by pressing on into
our inheritance.
2 aowría, from dowros, without salvation.
3 áλλw, to touch, feel, stir, or move, by touching; to pull, twitch, pluck,
as in drawing a bow or playing a harp. So we speak of a melody being
moving, or touching, or stirring, or plaintive.
J
The way of the world is for each to seek to be over his fellows, but in
things spiritual the most honourable place is that of him who can render most
service.
1
17
[EPHESIANS.
2
25. And you men love the women, as also the Christ
loved the Church, and gave Himself over on her behalf that
He might sanctify her, having cleansed her by the washing of
the water, in that which is spoken, that He might set the
Church beside Himself in the place of honour, not having
blemish nor wrinkle,3 nor anything of the sort, but that she
might be holy and blameless.
4.
28. So also are the men debtors to love their own wives
as their own bodies. He who loves his own wife loves him-
self, for no one ever hated his own flesh, but nurses and
cherishes it, as the Christ also does the Church, for we are
members of His body. Because of this a man shall leave
behind father and mother, and shall cleave to his wife, and
the two shall become one flesh.5
The mystery here is a great one, but I speak into Christ
and into the Church. However, do you who are for unity
each so love his own wife as himself, and let the woman see
that she fear her husband."
1 There seems to be no reason to confine the injunction to their wives,
rather it seems to be an expression of that courtesy and consideration which
every gentleman habitually shows to a woman.
2 The allusion seems to be to spiritual utterance through individual mem-
bers of the congregation.
3 If God so clothe the grass of the field, which to-day is, and to-morrow is
cast into the oven, shall he not much more clothe you, O ye of little faith.
(Matt. vi. 30.)
Compare 1 Thess. iv. 4., "That each one of you should know how to
get possession of his own body in sanctification and honour." It is because
men do not know how to do this that they commit suicide themselves, or are
shut up in lunatic asylums by others, and the ordinary verdict on a suicide, that
the act was done in a fit of temporary insanity, seems both sound and charitable.
5 Compare Job xli. 14, 15 (LXX.) The fleshes of His body are cemented
together, He pours down anointing upon it, it shall not be shaken. His heart
is fixed like a stone, and standeth firm as an anvil.
"Not because the woman is necessarily inferior-in some respects she
excels-but because in this way the blessing of God shall rest on both.
EPHESIANS.]
18
VI. Ye children, hearken to your parents in the Lord,
for this is just. Honour thy father and thy mother, which is
the first injunction in the message,' that He may be good to
thee, and that thy days may be long on the earth.
4.
And ye fathers do not provoke your children to anger,
but rear them by educating and reminding them from the Lord.
5. Ye slaves, give heed to your masters according to the
flesh, in fear and trembling, in simplicity of your hearts as to
the Christ. Not with eye-service as men-pleasers, but as
slaves of Christ, doing the will of God from your soul, ren-
dering service with goodwill as to the Lord and not to men,
knowing that whatever each one does that is good, that shall
he get back from the Lord, whether he be a slave or free.
9. And ye masters act in the same way toward them,
giving over the use of threats, knowing that their Master
and yours is in heaven, and He is no respecter of persons.
IO. For the rest, be strong in the Lord, and in the might
of His strength. Put on the panoply of God that you may
be able to stand against the wiles of the slanderer. For we
have not been set to wrestle against blood and flesh, but
1
¹ èwayyéλλw to tell, proclaim, announce, not of one's own authority but in
the character of an ἄγγελος messenger, envoy. It seems probable that St.
Paul had drawn up a series of injunctions to which he alludes under the word
éжayyeλía, a code of practical rules of conduct for his Gentile converts. A
child cannot too early learn its own responsibility. If, as we are taught, it
dies the death at the font, and is raised a new man in Christ, the natural
relationship ceases from that moment to exist. They as much as their parents
become children of our Heavenly Father (See Matt. xxiii. 9), and should look
to their parents not for orders, but for instruction how they may best please
their Heavenly Father. Of course a man must be master in his own house,
but that must be by ruling it in the Lord.
2 ráλn, wrestling. The raλaior's had to throw his adversary and then
keep him down (θλίβειν καί κατέχειν). And this throws no small light on St.
Paul's phraseology, for he constantly uses the word exißw (to press, to gall)
and the derived noun 0xîis of the afflictions we endure in this life, which we
19
[EPHESIANS.
against the authorities, against the powers, against those who
hold sway in the world of this darkness,¹ against the spiritual
abodes of the knavery in the highest heavens;³ therefore
take up the panoply of God that you may be able to with-
stand in the toilsome day," and having achieved all things by
your labour to stand.
<
14. Stand, therefore, girded about the loins with
sincerity; and clad in the breast-plate of the righteousness;
and shod as to your feet in readiness of the good message of
the peace. And over all take up the shield of the faith in
which you shall be able to quench all the darts of the knavish
one, though tempered hard in the fire. And the helmet
should regard as the falls we get in the wrestling-match in which we are
engaged, and from which we should arise with new address through the
experience gained of the methods of our opponents, and with new vigour in
the determination to get and hold the mastery.
1 The world of this darkness appears by no means synonymous with this
globe of the earth, but rather from the following verse with the whole created
universe. For it is God's eternal purpose to make known through the Church
His manifold wisdom, not to men alone on the earth, but to the authorities
and powers in the heavenlies. See chap. iii, 1-12.
2 The spiritual abodes. тà тvevμarikà, the things spiritual, are evidently
contrasted with blood and flesh, mentioned before, and are the spiritual
counterpart of these things against which we are set to wrestle.
3 év Toîs èπovpavíois seems to have this meaning, for in the heavens would
be simply ἐν τοῖς ουρανοῖς.
4 We are instructed here to take no created being as our pattern but God
Himself in Whose image we were created, and whose sons we are, being
begotten to a living hope, dead to sin, alive to righteousness.
6 The toilsome day, or the day of knavery, i.e. not some distant future day,
but the present day of toil and knavery.
6 Kaтeруάoμaι, to effect by work, accomplish, achieve. We are to win the
first place and hold it--such is God's will-by capacity for it.
7 Oupéos, a door stone, something put against a door to keep it shut. Later,
a large oblong shield, shaped like a door. The Slanderer being turned out,
the door is to be shut against him.
୫
8 TETUρwμéva is the same word that occurs in
it certainly means, that has stood the fiery test.
toexclude this meaning here, though the other
not to be lost sight of.
Apoc. i. 15 and iii. 18, where
It seems impossible therefore
meaning set on fire, fiery, is
EPHESIANS.]
20
receive from the Saviour, and the sword from the Spirit,
which is utterance from God,' through all prayer and suppli-
cation, praying in every season in spirit, and for that purpose
keeping awake in all persistence and supplication concerning
all the holy, and on my behalf that a word may be given me
when I open my mouth³ to make known boldly the mystery
of the good message, on behalf of which I am an ambassadort
in bonds, that in it I may speak boldly as greatly behoves
5
me.
21.
And that you may know the news about me, what I
am doing, all things shall be made known to you by Tychicus,
the beloved brother and faithful minister" in the Lord, whom
I sent to you for this very purpose, that you may know our
circumstances, and that he may exhort and comfort your
hearts.
23. Peace to the brethren, and love in faith from God
the Father and the Lord Jesus Christ. The (divine) grace
Lord Jesus Christ in
and favour be among all who love our
incorruption.8
1 The Sword is utterance from God, that is when man is used of God to
utter what He would say.
2 Keeping awake. Compare Matt. xiii. 25. It was while men slept that
the enemy found an opportunity of sowing his pernicious darnel stuff.
3 That so he may have indeed the Sword of utterance from God.
4 Ambassador, or Elder, either translation is correct and appropriate.
5 In bonds. Literally in a chain, doubtless referring outwardly to his
imprisonment, and spiritually to the imperfection of human language and
capacities to utter or receive what yet he must utter and his converts hear.
• Minister. diánovos (Eng. derivation Deacon), a servant, waiting-man.
7 The word in brackets is not expressed in Greek, indeed, it must be
remembered that St. Paul would naturally omit using such a word unneces-
sarily in writing to a distance. His bow (Apoc. vi. 2) was not a material
weapon, though material paper might have its use.
8
aplapola, incorruption, immortality.
JOHNSON'S
AN EXTRACT FROM
"UNIVERSAL CYCLOPÆDIA."
Quaternions. (Lat., quaternio, a set of four.) The
calculus of quaternions is an algebra of four units, invented
for the purpose of investigating the relations of space, direc-
tional as well as quantitative.
The four units in the common presentation of the subject,
are the unit of number and three unit lengths, denoted by
i, j, k, taken in mutually perpendicular directions, and cor-
responding to the three dimensions of extension; but any
four units may be substituted for them.
* * * * * *
(1) The elements of quaternions are
Among the practical merits of quaternions may be named—
the directness with which this calculus seizes on the funda-
mental relations of geometry and mechanics, without
reference to arbitrary axes; the ease and naturalness of its
conceptions; its power of embodying in one simple equation
all that is expressed by several (generally more complicated)
equations of ordinary analysis; the variety and facility of its
transformations, whereby the leading theorems, including
those commonly esteemed the most difficult, readily emerge
from the axioms; the natural prominence it is found to give
EPHESIANS.]
22
to those conceptions which have proved themselves most
fertile as principles of research, and the readiness with which
its equations can be translated at any time into common
algebraic language. The whole trigonometry of the plane
triangle is contained in, and easily deduced from, the single
obvious equation aẞy. Spherical trigonometry, like-
wise, is embodied in one simple equation. * * * *
* * * * * * *
*** (See also the article
QUALITATIVE ALGEBRA.)
Quatre Bras. See WATERLoo.
J. M. PEIRCE.
}
1
#
TO ROMANS.
ST. PAUL'S EPISTLE
RETRANSLATED.
1
For I long to see you, that I may impart unto you
some spiritual gift, to the end ye may be established.-
ROM. I. II, AV.
1
GENESIS III. 22-24.
1
FROM THE SEPTUAGINT.
And God said: See, Adam is become as one of us
through learning to know good and evil. And now, lest
some day he stretch forth his hand, and take of the tree
of the life and eat; he will also live for ever.
And the Lord God sent him forth, away from the
paradise of the delight, to till the ground from which he
was taken.
And he cast out Adam, and settled him over
against the paradise of the delight, and drew up the
Cherubim, and the flaming sword, that is brandished to
keep the way of the tree of The Life.
4
TO ROMANS¹.
PAUL, a slave of Christ Jesus, called apostle, separated to
be a messenger of good tidings from God, good tidings?
which He announced through His prophets in holy writings
concerning His Son, Who was found of the seed of David
after the flesh, Who was marked off as a Son of God" in
1
The Greek heading is simply πрòs Рúμaιovs, which leaves undefined the
precise individuals intended. In fact, St. Paul always made his mission and
authority depend upon his hearers. To those who so accepted him he was an
apostle indeed, to others according as they recognised him. It should also be
borne in mind that these epistles were written without stops or divisions of
any kind, and these are introduced in accordance with modern practice.
Often it will be found that by pointing differently another meaning becomes
evident, as good and legitimate as the obvious one. For this reason the
original sequence and value of the words is followed as closely as possible
without any attempt at elegant diction.
2 Good tidings. THE good tidings that God loves man and seeks man's
love in return-that so He may delight and bless him above all that he can
ask or think.
"Observe that our Lord and Master never claimed anything on the score
of his miraculous birth. He did not indeed cease to be God when He became
man--see Matt. xxvi. 48-56-but he emptied Himself so effectually of all
superhuman power and attributes as to be for all practical purposes a man
and a brother. See Philip ii. 5-11. It was this that the Jews could not under-
stand. It may well be that in condemning him to crucifixion they thought
they must prevail, that he would be constrained to manifest his divine power,
if indeed he were the Christ, or, if not, that all his claims-not that He
demanded aught but their love-must be at an end. Yet if He had not had
such infinite patience it is fearful to think what He might have been subjected
to by some Hotspur of the day. See First part of King Henry IV. act 3,
scene 1.
ROMANS.]
4
power after a spirit of sanctification from resurrection from
the dead, Jesus Christ, our Lord, through whom we received
favour and commission¹ to be heard of faith among all the
nations on behalf of His Name, among whom are you also
called of Christ Jesus, TO ALL THOSE WHO ARE IN ROME
BELOVED OF GOD, CALLED SAINTS. Favour to you and
Peace from God our Father and the Lord Jesus Christ.
8. First then I render thanks to my God through Jesus
Christ concerning you all, because the tidings of your faith
is proclaimed in all the world. For God is my witness, for
Whom I work³ in my spirit in the good message from His
Son, how unintermittently I bring you to remembrance,
always at my prayers petitioning if by any means I shall¹
some day or other be brought prosperously on the way, in
the purpose of God, to go to you. For I greatly yearn to
see you that I may impart to you some favour of the spiritual
order for your confirmation, that is to be comforted in you
through our mutual faith, yours and mine.7
5
1 ἀποστολη
apostolate or apostleship, but the word of course had its
peculiar force only where the office was recognised.
2 EV ÖλW TW KÓσμw might well be translated, in all the Universe. Doubtless
the news of their faith did make a stir in the Roman "orbis terrarum," but
this was a small matter in comparison with the effect in spiritual regions.
3 λατρεύω, to work for hire or pay Also to be subject to, or enslaved to.
Used also of serving the gods with prayers and sacrifices.
4 evodwońσoμaι, future indicative I shall, not the subjunctive I may, for we
must be content to walk in the ways which God has prepared beforehand for
each of us. See Eph. ii. 10.
5 'EПITо0 is probably used to indicate that the writer is referring to
spiritual regions, and indeed he often appears to use a preposition in composi-
tion in this way.
6
• σνμπaρaкλŋoñνal evidently points to St. Paul's desire to share with his
converts the gracious action of the Holy Spirit, the Blessed Paraclete.
1 ὑμῶν τε καὶ ἐμοῦ. Almost equivalent, when the context is taken into
consideration, to "You in me and I in you."
5
[ROMANS.
13.
But I do not wish, or intend, that you should be
ignorant, brethren, that I often proposed¹ to go to you, and
was hindered until now, that I may have some fruit also in
you, as also in the other nations. To Greeks and barbarians,
to wise and silly, am I debtor, so my heart³ is eager to bring
the good message to you in Rome also. For I am not
ashamed¹ of the good message, for there is power from God
into safety for every one who trusts Him, to the Jew first,
and to the Greek; for the righteousness of God is unveiled
in him, out of faith into faith, as it is written, "For the
righteous man shall live from faith.”
6
18. For wrath is unveiled of God from Heaven against
every impiety and injustice of men who keep back the truth
in injustice. For that which is intelligible of God is manifest
1
¹ πроeléμnν, I placed before myself, almost equivalent to the Latin verb
pro-pono, whence the English propose, which seems to give the meaning well.
2 St. Paul's thoughts were very large in his character as apostle to the
Gentiles. See subsequently chap. xv. 22-29.
3 Tò Kaт èµè, an indefinite expression, perhaps best rendered by an expres-
sion equally indefinite.
4 oỶ yàp ÉTαιoxúvoμai. Apparently intended to convey both that St. Paul
felt no shame in proclaiming the message, and also his confidence that God
would justify him and not suffer him to be put to shame through these large
desires so openly avowed, because the power is of God, not of himself.
5 Ιουδαίῳ τε πρῶτον καὶ Ἕλληνι. Another indication that the Greek comes
next to the Jew in the purpose of God of which there are many indications,
notably the preparation in God's good providence of the Septuagint and the
use of Greek by the writers of the N.T.
6 In him, apparently meaning in the man who trusts God, according to
what St. John wrote, "If we confess our sins, He is faithful and just (not
only) to forgive us our sins (but also) to cleanse us from all unrighteousness.
7 ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται. Very difficult to render satisfactorily.
The meaning is evidently that he shall derive his life, not to say his sustenance,
from faith. So in LXX. we find the God of Israel described as a "pasture of
righteousness" (Jerem. xxvii. 7) and as a spring of water of life" (Jerem.
ii. 13).
((
ROMANS.]
6
1
3
among them, for God made it manifest to them. For His
unseen attributes are seen below² from the foundation of the
world, being perceived in the creation, as well as His
unseen Might and Godhead, so that they are found unable
to talk themselves out of the difficulty; because when they
knew God they glorified Him not as God, nor gave Him
thanks, but blundered in their reckoning and their stupid¹
heart was darkened.
22. Asserting that they were wise, they were convicted
of folly, and altered the glory of the incorruptible God in
making Him like a phantom of mortal man, and of birds and
quadrupeds and reptiles; wherefore God also gave them over
to that in which their hearts delighted, into uncleanness, to
dishoncur their own bodies among themselves.
¹ Among them, or in them.
2
ΚΑΘορᾶται.
KAOоpâтal. The preposition in composition here appears to have a
meaning analogous to that already explained in the case of è in composition
(see previous note on 'EПIT) to denote that allusion is intended to things
physical.
3 τοῖς˙ ποιήμασιν
the creation.
4 It is related that an astronomical expedition once sailed to a remote
island to make some important observations. On arriving an uneducated
soldier was set to unpack some of the instruments, among which was the con-
cave mirror of a large reflecting telescope. Seeing some discolourations on
the carefully shaped and polished surface, the well-meaning but ignorant
fellow proceeded to polish it with sand, and not till he had completely ruined
the beautiful reflecting surface was the mistake discovered.
=
in the things made, or by the works wrought, that is in
Just such a blunder was the fall of man. He was created to be a mirror in
which the most exalted of created beings might behold the character and
attributes of God Himself; but he had himself no idea how fearfully and
wonderfully he was made, and blundering, like the ignorant private, ruined
the beautiful mirror completely, and not until it is carefully shaped again and
polished can it possibly serve the purpose for which man was originally
created. The process is a trying one, and nothing but unswerving faith in
God and His eternal and surpassing love can enable man to persevere in the
patience of the saints until it is perfected. Yet perfected it shall be, and man
shall yet learn to know both the power and the love of His Divine Creator.
7
[ROMANS.
25. Some
Some changed the sincerity of God in their
falsehood, and worshipped and served the creature beside
Him who created it-Who is blessed for ever. Amen.
Because of this God gave them over to suffer dishonour, for
their women too changed the natural use into that which is
beyond nature. Likewise also the men, leaving the natural
use of the woman, burned in their yearning into each other
-men in men working the indecency, and receiving there-
from the requital in themselves, which was the necessary
result of their error.
28. And as they did not try God, to have Him in know-
ledge,¹ God gave them over into an unproved perception, to
do things which were not their duty, filled by all injustice,
worthlessness, greed, meanness, full of envy, of murder,
strife, cunning, malice; whisperers, railers, abominable,
insolent, overweening, vagabonds, inventors of evil, disobe-
dient to parents, void of understanding, bound by no
covenant, without love, pitiless.
2
1 Tiуváσis. The preposition appears to have the force, noticed before, of
referring the noun with which it is compounded to spiritual regions. Man
has aspirations and powers which can only find their right use and satisfaction.
in God Himself; and if these are not used aright the man necessarily goes
astray.
σтоpy", love, affection, especially between parents and children. What
precisely St. Paul means it is sometimes difficult to follow. It is not, however,
necessary to follow him in detail; does not he himself say such things cause
shame even to mention? Eph. v. 12. It is very clear where the error crept
in. "Thou shalt love the Lord thy God with all thy heart and with all thy
soul, and with all thy mind and with all thy strength: THIS IS THE FIRST
COMMANDMENT. And the second is like, namely this, Thou shalt love thy
neighbour as thyself." (Mc. xii. 30, 31.)
Most men behave as if the order were reversed, and love their neighbour
first, and God as themselves, or they do worse, and love themselves first and
God as their neighbour, in either case robbing God of His due. Not that they
love their neighbour-or themselves-too much, but that they love God alto-
i
•
ROMANS.]
8
"
Some having learned to know the righteous decree of
God, that those who do such things are worthy of death, not
only do them, but unite in approving those who do them.
2
II. Wherefore thou art left without defence, O man,
whoever thou art, who judgest. For wherein thou judgest
the other thou condemnest thyself, for the same things dost
thou who judgest.
2. For we know that the judgment of God is according
to sincerity against those who do such things; and dost thou
reckon thus, O man that judgest those who do such things
while thyself doing them, that thou shalt escape the judgment
of God? Or dost thou despise the wealth of His kindness
and forbearance and longsuffering, ignoring the fact that the
service is leading thee into repentance? And art thou,
gether too little; they have no conception of their own capacities, and are like
some people who never rise above the three R's, readin', 'ritin', and 'rithmetic,
though they possess faculties which, rightly trained, would lead them into
mysteries unutterable.
1 ETLYVÓVTES. The pronoun in composition appears to have the force of
Επιγνόντες:
referring the verb to spiritual regions. Man must ever go forward, there is no
safety in retreat.
2 Without defence. St. Paul now proceeds to set forth the matter by
figures from the law courts. Compare 1 Peter v. 8, where the word avriducos
means an opponent in a lawsuit, and 5 diáßolos, The Slanderer, our ghostly
enemy who slanders God to men and men to God. Compare also Zech. iii.,
where the Slanderer is shown to us in flagrante delicto.
3 TÙ XPNσTÒν, very difficult to render. Xpnoròs means useful, good of its
kind, serviceable, attributes which it is difficult to assign (as it is impossible
to deny) with reverence to God, Who is essentially excellent in every way;
yet He deigns to minister to the necessities of the creature (the very hairs of
your head are all numbered), and in serving Him alone can the creature find
happiness. It is related that a man once offered to bet a large sum that he
would place all the horses in a race which was soon to be run, and having
concluded the bet, won his wager by the following forecast, "Eclipse first,
9
[ROMANS.
according to thy harshness¹ and obstinate? heart, storing up
anger in a day of anger and of unveiling of true discernment³
from God, Who shall render to each according to his works; to
some, according to their patience of good work,¹ glory and
honour and immortality, in that they seek lasting life; to
others, the reward of their hireling's work, in that they are not
won over by the sincerity," but are misled by the injustice,"
anger and wrath, affliction and constraint, threatening every
soul of man when he does worthless work here below, the
Jew first and the Greek; but glory and honour and peace to
every one who works that which is good, to the Jew first
and to the Greek,7 for there is no respect of persons with God.
and the rest nowhere"; so our only safety lies in putting God first, and
everyone else nowhere; and as regards ourselves, in judging that FAILURE
stands first, and anything which we seem to have achieved nowhere.
¹ Harshness, as contrasted with the wealth of God's kindness, &c.
2 àµetavóntos, devoid of repentance, that will not bethink itself.
3 dikaιoкploia, a compound word probably devised by St. Paul, or at least
not occurring often. It is, doubtless, capable of several legitimate renderings,
of which righteous judgment, the most obvious, seems hardly the best.
4 Patience of good work. πоμоvǹ, patience, used in speaking of the
patience of the saints which is evidently an antitype of the captivity of the
Jews. Of good work, to wit the good work God is doing upon them; though
the other translation patience in well doing is by no means to be excluded.
5 Not won over by the sincerity, i.e. of God; see verse 2 of this chapter.
The crux is to discern and trust in God's sincerity through all the trials that
come upon us, in the assurance that He is working out the cure of the fall in
a way far transcending our present powers of conception, in a way which shall
conduce to His glory and our superabundant blessing.
By the injustice, i.e. by what to our limited powers has the appearance of
injustice. Our only safety lies in saying, "Let God be true though EVERY
MAN be a liar."
7 It would seem that the Greek and the Southern nations of Europe under
the Pope of Rome are now in a position corresponding to the Jew when St.
Paul wrote, while the English-speaking races hold the place then held by the
Greek. Let them learn a lesson from the failures of Jew and Greek, and
hold fast the place in God's favour which He graciously accords to them
now.
ROMANS.]
Io
12. For all who failed lawlessly shall perish lawlessly,
and they who failed under the law¹ shall be judged under the
law; for it is not by hearing law that a man is accounted.
just with God, but he who acts lawfully shall be held
righteous.
14. For when nations that have no law by birth do
things lawful, they not having a law for themselves are law,
in that they show the work of the law written in their hearts,
their inner consciousness uniting with them in their witness,
and mutually denouncing their reckonings or concurring in
their defence in a day when God shall decide the hidden
things of mankind according to my good message through
Jesus Christ.
17.
But if thou callest thyself a Jew, and dependest on
law, and makest thy boast in God, and learnest to know the
1 vóμos, strictly any thing assigned or apportioned, that which one has in
use and possession. Hence, I. a usage, custom, and all that becomes law
thereby, a law, an ordinance, a received opinion. xeipŵv vóμos, the law of
force, i.e. Judge Lynch. II. A musical strain, especially a very ancient kind
of song akin to the dithyramb. It was sung in a peculiar manner to the lyre
or flute in honour of some god, usually Apollo. III. νόμισμα. Latin
nummus, current coin.
* τὰ κρυπτὰ τῶν ἀνθρώπων. The hidden things of mankind are more and
greater than we are apt to suppose. It is a snare of the enemy, the voice of
the Slanderer, which tries to persuade us that God sent His Son into the
world to condemn the world. See Jno. iii. 17, A.V. Or, again, the following
by the same beloved disciple. "If our heart condemn us, God is greater
than our heart, and knoweth all things." I Jno. iii. 20.
So St. Paul writes. "With me it is a very small thing that I should be
judged of you or of man's judgment: yea, I judge not mine own self. For I
know nothing by myself, yet am I not hereby justified: but he that judgeth
me is the Lord." I Cor. iv. 3, 4. The fact is, we must be condemned where
a man is judged, even if we try to judge ourselves. We can but do our best,
and then say, we are unprofitable servants, we have done but our duty. God
alone can justify us, therefore it is a blessed thing that He has promised to
judge us.
II
[ROMANS.
4
purpose, and triest the difficult points,¹ being controlled
from the law, thou art confident in thyself as a guide of the
blind, a light of those in darkness, an instructor of the sense-
less, a teacher of infants, having the shaping of the deeper
wisdom, and of the sincerity of the law.
2
21. Thou, therefore, who teachest another, dost thou not
teach thyself? Thou who preachest against theft, dost thou
steal? Thou who sayest, Do not commit adultery, dost
thou commit adultery? Thou who art disgusted at idols,
dost thou commit sacrilege? Thou who makest thy boast
in law, dost thou dishonour God by the transgression of the
law? For the Name of God, through you, is blasphemed
among the nations,5 as has been written..
25. For circumcision is profitable if thou doest the law,
but if thou wert a transgressor of the law thy circumcision is
become void. If, therefore, the uncircumcision keep the
1тà diapéρovтa appears to mean the frequent cases which arise where con-
flicting claims or views appear to lead in opposite directions. Such occasions
meet us at every turn, and it is by our actions in such cases that the intents of
our hearts become known, often even to ourselves, for few know their own
motives, or whither they are being led in God's good providence through the
trials and temptations of this mortal life. To seek satisfaction here below is
for the Christian what turning back into Egypt was to Israel after the flesh.
Our only way of escape is by being clothed upon with our house from heaven.
"Beloved now, now are we children of God, and what we shall be (when grown
up) is not yet made clear. We do know that if it be made clear we shall be
like Him, for we shall see Him as He is."
2 Compare Matt. xxii. 15-46.
3 Compare verse 8 of this chapter.
¹ Compare I Cor. iii. 16, 17.
5 It is no light thing to be of God's chosen people, for the enemies of God
are only too ready to blaspheme, and it is difficult to avoid giving them
occasion, and woe to him by whom the offence cometh. If, therefore, we
serve God we must give our whole minds to the matter, or we shall fall into
condemnation.
ROMANS.]
I 2
righteous decrees of the law, shall not his uncircumcision be
reckoned into circumcision? And he that is uncircumcised
by birth, when he fulfils the law, judges thee who, having
the scriptures and circumcision, transgressest the law. For
he is not a Jew who is one in appearance, neither is that
circumcision which is apparent in flesh, but he is a Jew who
is so in the hidden sphere, and circumcision of heart is in
spirit, not in writing, which receives praise not from men
but from God.
III. What, then, has the Jew beyond others? Or what
is the use of the circumcision? Much at every turn. For,
first, there is this, that they trusted the things announced
from God. For what if some did not trust? Shall their
unbelief leave idle the faith of God? Never. But let God
be found true, and every man a liar, as has been written,
that Thou mayest be justified in Thy words, and mayest over-
come when Thou judgest.2
1
5. But if our injustice is associated with" the righteous-
ness of God, what shall we say? Is God unjust in being
*
/
•
1 evorns means not only deceiving, but also deceived, and in practice we
do not charge our brother man with lying, that is with deliberate perversion
of facts, but assume, if possible, that he is himself somehow deceived when he
is plainly in error, Yet if need be, let every man be a liar, rather than imper-
fection of any kind should be ascribed to our God.
fied
2 If we put this in the form of a question, "How mayest Thou be justi-
?" and ask it sincerely, we shall have a good practical method for
determining the right course of action in difficult cases, and here lies man's
best chance of arriving at the true solution of many enigmas of life. He will
often find it a difficult question to answer, and then he is compelled to fall back
on faith and confess his own weakness and unprofitableness, or else impute
folly or imperfection to his Maker and Heavenly Father.
Is associated, ovvlornow, i.e. slands (or falls) with.
Ag
Nothing; but trust Him who lacks not resource, and will find means to
justify both Himself and those who trust in Him.
13
[ROMANS.
angry with thee? (I speak after the human way). Never!
For how then shall God judge the world? For if the sin-
cerity of God overflowed in my deceit into His glory, why am
I any longer judged as a sinner? and not according to the
way we are abused, and as some report us to say,—Let us do
evil that good may result, whose judgment is just.¹
9. What then? Shall we attempt to defend ourselves?
Certainly not, for we argued before that Jews and Greeks are
all under failure; as has been written, "There is no
righteous man, not one; there is none who understands,
there is none that seeks God with all his heart. There is
none who does honesty," not so much as one. Their throat
is a tomb opened, with their tongues were they treacherous,
the poisoned fang of asps is under their lips; for their
mouth is full of cursing and bitterness, swift are their feet to
pour out blood, fracture and suffering are in their ways, and
they did not learn to know a way of peace, there is no fear of
God before their eyes.'
114
19. And we know that all that the law says it utters to
those under the law, that every mouth might be stopped,
1 ὧν το κρῖμα ἔνδικόν ἐστιν, apparently meaning that they are rightly con-
demned who do evil that good may result.
2 With all his heart. This seems to be the force of 'EKĠntéw, for we know
from other Scriptures that He is the rewarder of those who diligently seek Him.
This is a terrible accusation to make against the whole human race, but
let us confess that it is difficult, nay, impossible, for fallen man to be honest.
Everyone admits that honesty is the best policy, but they find it impossible in
practice. Why not confess that it is so before God, that so He may help us.
A good instance of the difficulties into which a man is liable to fall who seeks
to be honest is found in Hamlet, though of course the picture is highly
coloured, as perforce must be in the drama.
4 The fear of the Lord is the beginning of wisdom, and must continue until
it be cast out by perfect love.
Under. év T vóµw, in the law.
ROMANS.]
and all the world might be found liable to an action in regard
to God.¹ For by works of law shall no flesh be justified
before Him, for through law comes recognition of failure.
14
21. But now, apart from law has righteousness from God
been brought to sight, to which testimony was borne under
the law and the prophets, righteousness, that is, from God
through faith of Jesus Christ, into all and descending upon
all who trust. For there is no distinction,2 for all failed and
come behind the glory of God, being justified freely by His
favour through release by ransom which is in Christ Jesus.
whom God appointed beforehand to be offered in propiti-
ation through faith in His blood for a demonstration of His
4.
1 Very difficult to translate. It cannot fairly be rendered guilty before God
as Judge, it means liable to an action on the part of God, if we could imagine
a tribunal before which such an action could lie.
2 diaoroλń, a drawing asunder, separation; a distinction. The word
has several technical uses, and in fact survives among doctors to this day in its
original sense in medicine which is a dilatation of the heart or lungs. In
grammar the lengthening of a syllable. In music a pause.
In God's good providence it is impossible for any man to justify himself,
if he tries to do so he will be found condemning his Maker that he may be
righteous. See Job xl. 8. A.V.
a.v. But God is greater than man, and not only
unutterably just Himself, but able to justify all who trust in Him. See Psalm
xxxvii., especially verses 3-8. A.V.
4
To be offered in propitiation, iλaσrĥpios, propitiatory, offered in propitia-
tion. ἱλαστήριον is used as a noun in the LXX. for the Mercy-seat, the
golden cover of the Ark of the Covenant, the ends of which were hammered
into the form of two winged figures.
"And thou shalt make a propitiatory offering, a cover of pure gold, two
cubits and a half its length, and a cubit and a half its breadth. And thou
shalt make two Cherubim of beaten gold, and thou shalt place them on it out
of the two ends of the propitiatory offering. They shall be made, one Cherub
out of this end, and one Cherub out of the other end of the propitiatory
offering, and thou shalt make the two Cherubim upon the two ends. There
shall be the Cherubim stretching out their wings upon it from above, uniting
in sheltering under their wings the propitiatory offering and their faces towards
(Greek, into) each other. Towards (Greek into) the propitiatory offering
15
[ROMANS.
1
righteousness through the remission of the failures that had
occurred before in the forbearance¹ of God for the demon-
stration of His righteousness in the present season that He
might be Just and Justifier, bringing justification out of faith.
27. Where, then, is the boasting? It is excluded.
Through what sort of law? That of works? Not so, but
through a law of faith. We reckon, then, that man is justified
by faith, apart from works of law. Is God the exclusive property
of Jews? Is He not also the God of the nations? Yes, of the
nations also, if indeed there be One God who will justify
circumcision out of faith, and uncircumcision through the
faith. Do we, then make law void through faith? Never,
but we establish law.
IV. What, then, shall we say that Abraham, our father,
has found after the flesh? For if Abraham was justified out
of works, he has something to boast of, but not in speaking
to God. For what says the Scripture? "Abraham trusted
God, and it was reckoned to him into righteousness." But
shall be the faces of the Cherubim. And thou shalt place the propitiatory
offering upon the ark from above, and into the ark shalt thou cast, inside, the
testimonies whatever I give thee. And thou shalt learn to know me thence,
and I will speak to thee from above, from the propitiatory offering between
the two Cherubim that are upon the ark of the testimony, and down to all
things whatever I may enjoin upon thee, to the sons of Israel. Ex. xxv. 16-21,
LXX.
1 Forbearance. àvoxh, a holding back, stopping, especially of hostilities.
Hence, mostly in plural, an armistice, truce.
2 ¿y Tậ vôν kaip. Apparently referring to the present Day of grace. The
Spiritual Israel are not cast off, but they have now been carried captive into
Babylon, of which the spiritual antitype is the patience of the saints. Yet
while enduring patiently they must ever hasten forward in spirit into the
heavenly inheritance.
3 Law. For the various uses of vóμos see note to chap. ii. 12.
AσTávoμev, an emphatic form of lornu, to make to stand,
ROMANS.]
16
if anyone works, his hire is not reckoned by favour but by
due; but if anyone works not, but trusts Him who justifies
the impious man, his faith is reckoned into righteousness, as
David also tells the blessedness of the man to whom God
reckons righteousness apart from works, "Blessed are they
whose transgressions¹ are put away, and whose failures are
covered over; blessed is the man from whom the Lord will
not reckon failure."
9. This blessedness, then, is it for the circumcision, or
also for the uncircumcision? For we say that to Abraham his
faith was reckoned into righteousness. How then was it
reckoned? When he was in circumcision or in uncircumcision?
Not in circumcision, but in uncircumcision, and he was
given the sign of circumcision as a seal of the righteousness
which had been credited to him from his faith, which he had
before he was circumcised; so that he becomes a father to all
who trust without circumcision; that his righteousness might
be credited to them also, and a father of circumcision, not to
any out of circumcision alone, but to those who also march
by the tracks of the faith-while yet uncircumcised-of our
father Abraham.
13. For the message to Abraham and to his seed, that
he was heir of the world, did not reach either through law,
but through righteousness from faith. For if they are heirs.
by the effect of law, their faith has been drained off and the
Message is left idle. For the law works anger, for where
¹ àvoμíai lawlessness, transgressions of the law.
2 λoylcoμai, strictly of numerical computation, to count, reckon, calculate.
The metaphor is evidently drawn from mercantile accounts. So in the case
of Abraham his faith was entered to his credit as righteousness, for by it he
took shelter under the infallible righteousness of the Almighty.
17
ROMANS.
there is no law there is no transgression; therefore it is of
faith that it might also be by favour, that the message might
be sure to all the seed, not to him from the law alone, but
also to the Abraham of faith, who is father to all of us, as has
been written, "For I have appointed thee father of many
nations," in that he trusted God, Who makes the dead rise,
and calls things that are not as if they were; and beyond
hope trusted in hope, whereby he became father of many
nations, according to what was said, "So shall thy seed be,"
and being strong in his faith neither did he despise his own
body as already practically dead—for he was about a hundred
years old-nor the deadness of Sarah's motherhood, but
entering into the message he was not separated from God
by its incredibility, but was strengthened in his trust, giving
glory to God, being fully assured that whatever has been
telegraphed¹ He is able to effect. And so this was reckoned
to him into righteousness.
23. And it was not written for his sake only that it was
reckoned to him, but also on our account, to whom it was
destined to be reckoned, who trusted Him who raised Jesus
our Lord from the dead, who was given over because of our
blunders, and was raised because of our justification.
¹ Telegraphed. èñýyyeλtaι is hardly translatable into English except by
the use of this word. God's messages reach us, like telegrams, without signa-
ture by the writer and by the hands of messengers of no personal authority.
It rests with us to exercise our spiritual powers of discernment in reading the
message and acting accordingly.
Because of. In each case did with accusative, of which this seems the
most simple and direct meaning. Observe that Adam was not condemned
because he ate the forbidden fruit. He was told not to eat it because he would
be sure to die if he ate it, and it was simple folly to eat it unless he wished, or
at least were willing, to die. His fall really consisted in his subsequent
blunders, which fully justified that which God had said beforehand, seeing
1
ROMANS.]
18
¿
V. Being justified then as the fruit of faith, we have
peace towards God through our Lord Jesus Christ, through
whom also we had access into this favour in which we stand,
and boast ourselves on our hope of the glory from God. And
not only so, but we also boast ourselves in our afflictions,
knowing that the affliction works out patience, and the
patience proof, and the proof hope; and the hope puts not to
shame, for the love of God is poured out in our hearts through
holy spirit¹ which is given to us.
6. For Christ, while we were yet weak, at the critical
time died on behalf of impious man. Now, one would hardly
be put to death on behalf of justice, but on behalf of what is
good one would readily dare even to die. But God makes
2
that knowing good and evil he preferred evil. So the Jews, who crucified the
Lord in ignorance (apparently supposing that the Christ could not, or would
not, allow himself to be so treated, and if Jesus of Nazareth permitted himself
to be crucified he could not be the Messiah, but a dangerous and criminal
impostor), were not condemned for the act. Their condemnation lay in that,
after it was done, they could not, or would not, recognise the fact and confess
their error.
In fact, they did not dare to admit, even to themselves, that they
had done such a thing. The time has yet to come when they shall, as a nation,
look on him whom they stabbed and say, "We are verily guilty concerning
our brother." Meanwhile it is because God justified the act of crucifixion as
the result of real, if misguided, zeal for Him that the man Jesus of Nazareth
was raised from the dead to bring the knowledge of God's surpassing love
and care for man home alike to Jews and Gentiles, and to bring life and
immortality to light in human nature.
1 We should miss much of the beauty of the original if we always translated
πνεῦμα ἅγιον
Tveûμa ayιov by The Holy Ghost. It is often used without the article in an
impersonal manner as appears the intention here. In fact, holy spirit would
appear to be the wine of the kingdom, cheering the heart of God and man.
See Acts ii. 13-15, &c. Eph. v. 18, and many similar passages.
2 The argument appears to be that no one would die for abstract justice,
but if anything were to be gained by death, which he desired sufficiently, one
would not hesitate to be put to death.
probably, perhaps,
3 τάχα appears to have this force. It is not τάχ ἄν
may be; but Táxα quickly, soon, forthwith, Latin, statim,
τάχα
19
ROMANS.
his love for us consistent, in that while we were yet sinners
Christ died on our behalf; much more then being justified
now in His blood shall we be rescued through Him from the
anger (of God).2
3
For if when we were enemies we werc reconciled to God,
through the death of His Son, much more, being reconciled,
shall we be saved in His Life, and not only so, but also
boasting in our God through our Lord, Jesus Christ, through
whom we are now in the condition of recipients of the
reconciliation.
12. Therefore, as through one man the failure came into
the world, and, through the failure, Death also penetrated to
all men, in that all failed-for until the law failure was in the
world, though failure is not imputed where there is no law;
yet Death was king from Adam to Moses, even over those
4.
¹ ovvioτnot seems best rendered by the use of this word-con-sistent (that
together, and ἵστημι
is, standing with), being compounded of ouv
I set up.
Had God sought to condemn man that He might be righteous (compare Job
xl. 8, a.v.), it was simple enough, for man at the fall was in His hand. Or,
after a longer trial, at the flood, He had only to leave the Ark unmade and the
race would have perished. But He loved man, and would not permit him to
throw away in ignorance the good gift of life. Nay, rather than man should
do this, and throw away the blessedness for which He had created him, God
Himself would die on man's behalf, as man, and so win him by sheer love.
Man holds death a light thing; and so it is, as St. Paul remarks, when weighed
in the balance with some other things; but to Jesus Christ, who had no reason
whatever, save love for man, to submit to death, nay, to endure the hiding of
his Father's face-what this was no man can tell, we can only look and wonder
at love so profound and Divine, hardly daring to believe that we are its object.
2 The words in brackets are not expressed in the Greek, but may be supplied
without much hesitation.
3 où μóvov dé. The argument seems to be that they were not only reconciled
but glorying in their reconciliation, revelling in God's favour, and so had
grasped and appropriated the reconciliation, and were in a better position than
if the reconciliation had been effected only, without recognition on their part.
Death was king from Adam to Moses. This seems a singular statement,
of which the intention is not at once obvious. It is clear, however, that the
!
==
ROMANS.]
20
who had not failed in the form of the transgression of Adam,
who is a type of Him who was to be.
For
2
15. Yet not like the blunder, so also is the favour.
if by the blunder of the one the many¹ died, much more did
the favour of God overflow into the many,¹ and the free gift
in favour which springs from The One Man, Jesus Christ.
Moreover the gift is not as from one who failed. For the
judgment had its origin through one (who failed)³ into con-
demnation, but the free gift (deliverance)³ out of many
blunders into justification.
17. For if in one blunder Death was made king through
intention is that Death was not king from Moses onward, in the same sense as
he had been before. Yet, even before Moses, when Death was king, Enoch
escaped his power, a witness that there was even then a stronger than he to
Whom men might flee for refuge. But what change did Moses work? To
appreciate this we must turn to the Septuagint to learn that Moses did not die ;
and the intention appears to be that the law actually did effect a means of
reconciliation with God had men learned to follow it as Moses did, and that
death under the law was the result of individual failure, not of Adam's trans-
gression. This makes the death of The one Man, who fulfilled the law entirely,
the more marvellous; and makes it clear that it was not as a Jew, but as the
son of man, the son of Adam who ate the forbidden fruit, that He died, thereby
confessing that the decree IN THE DAY THAT THOU EATEST THEREOF THOU
SHALT SURELY DIE, was holy, just, and good. And God being thus justified
of man shewed in the person of the man who so honoured Him and His
lightest word, His abundant and overflowing love to mankind at large, and for
the sake of Jesus of Nazareth offers life and abundant love and favour to the
whole race.
1 The many. oi roλλo, People at large.
2 The One Man. It is no use to blink the fact. There has so far been
only One Man worthy of the name. He took up human life as he found it in
banishment from God through Adam's disobedience and subsequent blundering,
and lived accordingly, fulfilling completely all the injunctions of the Almighty,
and finally by His death on the cross of His own free will (see John x. 18,
Matt. xxvi. 52-54) confessed that life in alienation from God was not worth
living, and that for fallen men the decree of death was good. See also Philip.
ii. 5-11, in the original if possible, if not in R.V,
* See note 1, following.
21
[ROMANS.
the one (who failed),1 much more shall those who accept the
overflowing abundance of the favour, and of the free gift of
the justification, reign in life through the one (who
triumphed)¹ Jesus Christ.
18. So you see, on the one hand, Through one blunder
into all men into judgment; and on the other, Through one
act of right into all men into justification of life.
19. For as through the deafness³ of the one man the
many were set down as sinners, so also through the keen
hearing of the one the many shall be set down as righteous.
1 These words in brackets have been added in the hope of making the
writer's meaning more clear. The translator thinks they might fairly be
printed as part of the translation without any brackets or other mark, but he
desires to add nothing on his own sole responsibility.
2 One act of right. Namely the death of Jesus of Nazareth of his own free
will on the cross, whereby He justified the Almighty in the sentence of death
and banishment from His presence which had been pronounced on fallen man,
and so opened a way for the return of man into favour with the Almighty and
into lasting life and blessedness in His presence. Such appears to be the
intention of this 18th verse, which the translator has endeavoured to render as
closely as possible. But in so doing the weakness of the instrument, namely
human language, is made manifest. Language is in fact, as it were, expressed
in terms of three dimensions; whereas to express spiritual things a language
is needed in terms of four dimensions at least, and when we are clothed upon
with our house from heaven we may well hope to have a language to correspond.
3 Deafness. πapakoń, that which has been heard amiss, or only half heard,
hearsay, Plato, Galen. Unwillingness to hear, disobedience, contumacy.
Rom. v. 19, 2 Cor. x. 6. Phot. &c. St. Paul however in the largeness of his
heart and knowledge of the mind of Christ (see 1 Cor. ii. 16) appears to attri-
bute the failure to defect of hearing, to a hearing amiss.
4 iπaкoń, obedience LXX. and N.T. But iтakoúw to listen, hearken, give
ear to, listen to and answer, to answer an inquiry, answer when called or
challenged. So that obedience is rather the result of vrakon than a fair trans-
lation of the word itself. Adam was stupid and could not hear when
challenged, or give the right response. Jesus of Nazareth desired to hear, and
did hear and respond to the Almighty at every turn, and knew how to give the
right response, and recover what Adam lost not for himself alone, but for the
whole race, if they will but follow in his footsteps.
ROMANS.]
22
And law came in as by a side wind¹ in order that the blunder
might be magnified. But He who made the failure great,
made the favour to overflow in yet greater abundance, in
order that as the failure reigned in Death, so also the favour
might reign through righteous dealing into lasting life through
Jesus Christ our Lord.
VI. What shall we say then? Are we to stay on in the
failure in order that the favour may be the greater? God
forbid! Seeing we died to the failure how shall we any
longer live in it? Or do you not perceive that all we who
have been baptised into Christ Jesus were baptised into his
death? We were buried then with him through that baptism
into that death, in order that as Christ was awakened out of
the company of the dead through the glory of the Father, so
we also might walk in newness of life.
5. For if we were planted with him and made sharers in
the form of his death, then surely we shall share in his resur-
rection also-when we learn to know this, that our old man
1 πарeιonλey. There is nothing about wind in the text but the force of the
verb compounded with two prepositions seems hardly capable of translation
except by some such device as that used.
2 The object of the law was to magnify the blunder and make it perceptible
to the gross senses of men. The following words however show that the
object was not to condemn man, but to induce man to condemn himself that so
God might justify him. Men are so foolish as to imagine they can get on in
ignorance of God and without His help, and God endeavours in every way to
convince him of the error of this, that so he may need his God and scek to
Him, and receive of Him blessing and life quite beyond his present powers of
conception. For God made man for Himself and His own delight, and in
wisdom ineffable made him so that he could find no satisfaction anywhere but
in Him.
3 repinaréw, to walk about.
found walking about in all
always in newness of life.
While in this mortal flesh Christians will be
sorts of stations in life and occupations-but
23
[ROMANS.
shared in his crucifixion in order that the body of the failure
might be left unemployed, and so we should no longer be
slaves of the failure. For he who has died the death has
been justified from the failure. But if we died with Christ
we trust that we shall also live with Him, seeing that we
know that Christ being risen from the dead does not go on
dying, Death is no longer his lord. For in that he died, he
died to the failure once for all, but in that He lives, He lives
to God. So do you also reckon yourselves dead certainly to
the failure, but alive to God in Christ Jesus.¹
3
12. Therefore let not the failure be king in your dead
body, that you should give heed to its desires, and do not
set aside your limbs to the failure as implements of unright-
eousness, but set yourselves aside to God, as having left the
1 Compare Jno. viii. 34. "Jesus answered them, Verily, verily I say to
you, every one who is guilty of the failure is a slave of the failure."
2 One classical use of dikaiów is to chastise, punish, much as in Scotch,
justify execute; and this seems the intention here. Compare also the
well-known principle in English law that a man cannot be tried twice for the
same offence.
3 Death was his lord in the days of his flesh, for he took over the respon-
sibility of Adam's disobedience with all its results as true and very son of
man, that by perfect obedience he might work out man's deliverance from that
cruel lord.
=
4 A favourite Easter hymn runs, "Jesus lives! henceforth is death, But
the gate of Life immortal." (Hymns A. and M. 117, 2nd verse). Which is
perfectly true if understood of baptism. The following two lines, however,
in the mouth of baptised men and women are downright rubbish-or worse.
"This shall calm our trembling breath, When we pass its gloomy portal."
To consent to this is to assert that Christ goes on dying, it is in fact-to use
the words of the A.V.-continuing in sin that grace may abound.
auroû must refer to the body, which is dead and whose desires are those
of death and corruption. Compare verse 24, sq.
6 παρίστημι to place by or beside. παραστήσας τὰ ὅπλα having brought his
arms into view; Demosthenes. The intention of St. Paul, however, is
evidently that of diverting the limbs from the use of one master to that of the
other.
ROMANS.]
24
dead,¹ and alive; and your limbs as instruments of righteous-
ness to God.
14. For failure shall not have power over you, for you
are not under law but under favour. What then?
Are we
to miss the mark because we are not under law but under
favour? Let it not be so! Do you not know that if you
offer? yourselves to any one as slaves to listen, you are his
slaves to whom you give ear, either I say of failure into
death, or of acute hearing into uprightness ?3
4
17. But thanks be to God that you were slaves of the
failure, but gave ear from your heart to Him who was given
you as a type of instruction, and having been freed from the
failure you became slaves to Uprightness. I speak human
language because of the weakness of your flesh. For as you
set aside your limbs in servitude to the uncleanness, and to
lawlessness into the lawlessness, so now set aside your
limbs in servitude to the just dealing into sanctification.
5
20. For when you were slaves of the failure you were
free as regards righteousness. What fruit, then, had you
upon the things of which you are now ashamed? For the
1 As having left the dead, er vekρwv. Compare Matt. viii. 22. Lc. ix. 60.
2 See note 6 on preceding page.
This gives another view of the fall. Man must by his very nature be
slave to some one. So Eve first and Adam afterwards became slaves to the
enemy, or rather Eve became slave to the enemy and Adam slave to her, as
soon as they listened to him. They were given the chance, however, of for-
saking him and giving ear to their Maker in the evening. Gen. iii. 8, 9. AND
DID NOT DO IT.
4 As a type of instruction, by following whose example you may quit
Adam's childish folly, and the gambling human way (Eph. iv. 14), and learn
to deal in a manly, straightforward way with God. Compare Job xxxviii. 3,
xl. 7.
A.V.
5 Set aside. See previous note on raρlorημ.
25
[ROMANS.
effect of those things is death. But now having been freed
from the failure, and becomes slaves to God, you have your
fruit into sanctification, and the effect is lasting life. For
the dainties purchased of the failure are death; but the gift
of God's favour is lasting life in Christ Jesus our Lord.
VII. Or do you not perceive, brethren, for I speak to
men who know what law is," that the law has authority over
the man during the term, of his natural life? For the
married woman¹ is bound by law to her husband during his
life, but if the man die she is left unemployed of the law of
her husband.
3. Evidently then, while her husband lives she shall
commit adultery if she become another man's; but if her
husband die she is free from the law so that she shall not be
an adulteress though she become another man's.
4. So, my brethren, you also were put to death to the
law through the body of Christ, and became another's Who
is risen from the dead, in order that we may bear fruit to
God.
5. For when we were in the flesh the sufferings of our
¹ Effect. Téλos, the fulfilment, completion of a thing, Latin effectus.
2 The dainties purchased. ¿ywvía, purchase of fish, purveyance. But
pov is strictly boiled meat as opposite to bread, then generally meat, flesh,
and anything eaten with bread or food to give it a relish, fish being the chief
dainty of the Athenians. Compare Hamlet's speech to Polonius : Excellent
well, you are a fishmonger," act 2, scene 2.
CC
3 Is he not addressing Romans, the law makers par excellence of the time,
who had subdued the known world to the pax Romana? Paul himself being a
Roman citizen when it was no mean boast to be able to say, "Civis Romanum
sum."
*
Marriage was highly honoured among the Romans, to which fact, doubt-
less, in no small degree they owed their firmness and strength.
♪ πáðŋµa, anything which befals one, mostly of sufferings and misfortunes.
ROMANS.]
26
failures, which resulted from the law, worked in our limbs to
make us bring forth fruit to Death, but now we are free from
the law, being dead in Him who holds us fast, so that we are
slaves in newness of spirit, not in obsoleteness of letter.¹
7. What shall we say then? Is the law a failure? God
forbid ! But I did not become aware of failure save through
law, and I had not known covetousness if the law had not
said, thou shalt not covet. But failure, having received a
starting point through the commandment, wrought in me all
covetousness, for apart from law failure is dead.
9. And I was living once without law, but when the
commandment came the failure lived again, and I died; and
the commandment which is into life, that same I found to be
into death; for the failure having received a starting point
through the commandment utterly beguiled me, and through
it slew me.
12. So the law is holy, and the commandment holy, and
just, and good. Is then good become death to me? God
forbid; but (it was) the failure, that it might be manifest as
1
1 This might be paraphrased in several ways, but the writer is dealing with
things so difficult to treat at all, that it seems best to adhere as closely as may
be to his own diction.
2 émiovμéw, to set one's heart on a thing not necessarily in an evil sense, the
things which the law forbids us to set our heart on are such as we should not
desire at all, but seeing these forbidden the Slanderer stirs us up to desire
them in order that we may be estranged from God. Man, however, if he will
use his power, is the more perfect and capable, and God, Who is no respecter
of persons, cannot in justice restore him to favour until he shows that he
esteems his Creator's favour above everything by, worsting his really inferior
opponent. One Man has done this, but He is also God, and man must by His
example and help recover his lost place, and therefore must wrestle with the
highest created beings. See Eph. vi. 12.
3 I found, literally was found.
4 The words in brackets are supplied. The meaning appears to be that it
was not good, but the failure which became death to me.
27
[ROMANS.
failure in that it worked death to me through good, that the
failure might be found sinful par excellence¹ through the
commandment.
14. For we know that the law is spiritual, but I am
fleshly, sold under the failure, for what I am effecting I do
not learn to know, for I do not what I desire and intend to
do, but what I hate that I do. But if I do that which I neither
desire nor intend, I agree with the law that it is good; and
now it is no longer I that effect it, but the failure which is
resident in me.
18. For I know that in me, that is in my flesh, good
dwells not; for will and intention I have, but not the power
to effect what is good. For the good which I desire and
intend I produce not, but the evil which I neither desire nor
intend I do.4
19. But if I produce what I neither desire nor intend, it
is no longer my work, but that of the failure resident in me.
I find then this law, that when I desire and intend to produce
good what is worthless comes to hand. For I am pleased
with the law of God after the inner man, but I see another
law in my members enlisted against the law of my sense and
bringing me into captivity to the law of failure, which (law)5
is in my members.
1
¹ кað úжерßоλην appears to have this force, though par excellence is hardly
satisfactory in the context.
2 Teжpáμevos, sold, especially for exportation.
3 Desire and intend, one verb in the Greek, ¿0éλw. To will, wish, desire,
distinguished from Bouλoμai as expressing will combined with choice and
purpose, while Boúλouai denotes mere inclination.
About the same period Horace penned the following :
Video meliora proboque, Deteriora sequor."
The word in brackets is supplied to indicate that the preceding pronoun
refers back to law and not to the word failure, which immediately precedes it.
ROMANS.]
28
24. Wretched am I, man! Who will rescue me out of
the body of this death? Thanks be to God through Jesus
Christ our Lord! Very well then, I myself in my mind¹ serve
the law of God, but in my flesh a law of failure.
VIII. There is no condemnation then to those in Christ
Jesus, for the law of the spirit of the life in Christ Jesus freed
me from the law of the failure and of Death. For what was
impracticable for the law in that it was weak through the
flesh, God effected by the mission of His own Son in a form2
of fallen flesh, and cloaking failure condemned sin in the
flesh, in order that the righteousness of the law might be
fulfilled in us who walk not in¹ flesh but in¹ spirit.
5. For those who are in flesh are sensible of the things
of the flesh, and those in¹ spirit the things of the spirit. For
the thought of the flesh is death, but the thought of the
spirit is life and peace; because the thought of the flesh is
man.
1 vóos, mind, appears to be contrasted with flesh here to express the inner
and spiritual man as contrasted with the merely natural man. In the three
clauses preceding the writer appears to express his attitude and feelings as
The first clause expresses his wretchedness under the fall and all its
consequences. The second the
The second the cry for deliverance. The third the attitude of
thankfulness to which he attains through faith in deliverance already complete
in the purpose of God. And the words that follow his attitude during the
struggle, determination to serve God, and that failure shall only be due to the
weakness of the flesh and therefore not infect his inner man.
2 Sμolwμa, that which is made like, a likeness, image. Evidently express-
ing here that which He received from His virgin mother. See note to 1 Thess.
iv. 4 on the word σkеvos.
3 Cloaking. This seems to be the intention of repl with the genitive in this
Compare Ex. xxxii. 32, Ps. cvi. 23.
case.
4 Karά with accus. in each case seems best translated thus in this instance.
But see following note to verses 12-13 of this chapter.
5
ppórnua, that which is perceived. How often are we told that we must
all die, showing that those who say this are walking after the flesh, which can
see nothing before it but death.
¡
[ROMANS.
29
enmity toward God for it is not in subordination to the law of
God;¹ for indeed it cannot be, and those who are in flesh
cannot please God.
9. But you are not in flesh but in spirit, if that is God's
spirit is dwelling in you; but if any have not Christ's spirit,
that man is not His. But if Christ is in you the body is dead
through failure, but the spirit is life because of righteousness.
II. But if the spirit of Him who awakened Jesus from
the dead dwells in you, He who awakened Christ from the
dead shall also make your dead bodies live through His spirit
that dwells in you.
12. Then, you see, brethren, we are debtors not to the
flesh that we should live in flesh; for if you live in flesh you
are bound to die. But if in spirit you put to death the
actions of the body you shall live.
3
14. For those who are led by the spirit of God are all
sons of God. For you did not receive a spirit of slavery
again bringing fear, but you received a spirit of sonship
wherein we cry ABBA! OUR FATHER! And that spirit itself
unites with our spirit in testifying that we are children of
God.
¹ God said to Adam, "Thou shalt not eat of it: for in the day that thou
eatest thereof thou shalt surely die." Fallen man says, What is done cannot
be undone, I have eaten and I must die; so ignoring the way of return to God
which He has provided and scorning His abounding love and mercy, whereas
the only question worthy of man's consideration at present is, How can I be
reconciled to God?
In flesh. The Greek has rará σápka which may perhaps be best under-
stood by comparison with kaтá póov down stream, but it is difficult to
express in English the exact meaning. See previous note on the same
expression in the preceding verses of this chapter.
3 Bringing fear. Greek, into fear.
Téva related to rikTw much as the Scotch bairn is to the verb whose
participle is born,
ROMANS.]
30
17. And if children, HEIRS also. Heirs of God and
sharers of Christ's inheritance-that is if we share His
sufferings so that we may also share His glory.
18. For I reckon that the mishaps of the present time.
are nothing to the glory destined to shine forth into us.
For the earnest expectation¹ of the universe? goes forth in
longing for the manifestation of the sons of God. For the
universe was subjected to this trifling," not willingly, but
because of Him Who placed it in subjection, in hope that
the universe itself shall be freed from the slavery of the
destruction into the freedom of the glory of the children of God.
1
22. For we know that all the universe" unites in groans
1 The earnest expectation. The word appears compounded of ảró, from;
kápa, head; dokéw, I think, suppose, imagine, expect. As if the whole universe
were waiting in awe and wonder to see what the sons of God are to be like.
2 Kriols from Kтĺw. To people a country, build houses and cities in it.
Also to produce, bring into being. So kríσis a making, creating, especially
the creation of the universe. N.T. Chiefly, therefore, the heavens, though
not excluding the earth; see Gen. i. I. A.V., where, however, the Lxx. have
èπolnoev, probably as referring to the material universe rather than to those
who people it, who appear chiefly to be referred to in the word Kriσis.
3 This trifling. This seems to be the sense, compare the beginning of verse
18. The incarnation of the Son of God, and all its attendant humiliation and
suffering, may well have appeared the most foolish trifling to the mighty
Heaven-abiders who beheld it, save as they had confidence in the Almighty.
And indeed, save that man has capacities and destinies utterly beyond either
their powers of conception or his own, they would seem justified in regarding
it much as Cæsar did Antony's conduct in Egypt. See Shakespeare's play
"
})
Antony and Cleopatra,” act 1, scene 4, and Pompey's remarks on the same
subject; act 2, scene 1. And, indeed, had the work He undertook at His
Incarnation ended on Calvary, this play of " Antony and Cleopatra were
no mean comment on it. But then this trifling only had been told which is
unworthy of mention in comparison of what is yet to be.
In hope. Greek, upon hope.
Tlois again, apparently the conscious and intelligent universe, though
how extensive that may be it is difficult to say. See Gen. iv. 10, 11. We
are apt to miss much of the point of what has been revealed through inatten-
tion and careless reading. Geologists tell us that life and death existed from
H
31
[ROMANS.
and travail-throes until now. And not only so, but we also,
who have the firstlings of the spirit, ourselves are groaning
in ourselves going forth in expectation of sonship, that is the
release of our body through the ransom which has been paid.
24. For we were kept alive by the hope; but hope which
is seen is not hope, for when any one sees a thing how can
he also expect it ?3 But if we hope for what we see not, we
patiently look forward to receive it.
ages far more distant than the Adamite order of things. And this, so far
from being contrary to God's word, appears entirely in accordance with it,
for we are not led to suppose that death was an unknown thing when God said
to Adam, "In the day thou eatest thereof thou shalt surely die." On the
contrary, there seems good reason to suppose that the shoreless ocean, which
tumbled round the globe before the Spirit of God moved on the face of the
waters (Gen. i. 2) had submerged a previous creation, which had failed as the
Adamite world did, and left no survivor. Otherwise the solemn covenant.
with Noah (Gen. ix. 8-17) would hardly seem called for. The fact seems to
be that sin, that is, misunderstanding between the Creator and the creature,
had appeared in the universe before Adam was created, and that he was
brought into being expressly for the purpose of recovering creation and bring-
ing it back into order and subordination under God's hand. See John x. 16,
where the other sheep which are not of this fold may well be the angels who
kept not their first estate. See 2 Pet. ii. 4; Jude 6.
1 ἄχρι τοῦ νῦν. If ǎxpɩ be regarded as a preposition governing the genitive
this is the meaning, and it is doubtless a correct one. But ǎxpi is properly an
adverb, and as such would be connected with the preceding verbs. So taken
the translation would be, "unites in groans and travail-pains to the very
bottom from the present state of things." The sons of God are not yet born,
and the universe is labouring in the throes of the mighty birth.
2 amaрx. In making a sacrifice it was customary first to cut some of the
hairs from the forehead of the victim, which were offered as firstlings of the
sacrifice. The present glorious endowment of the Church, consisting of
apostles, prophets, evangelists, pastors, and teachers, and all the manifold
gifts and graces of the Spirit are but the firstlings of what God has prepared
as an offering to man.
3 The intention seems to be that when anyone sees what it is that God
prepares in love for him, he will forthwith set to work to achieve it-like the
merchantman when he found the pearl of great price. Not that anyone has
yet seen a fraction of what he is heir to, but even the primal offering is of
more value than many pearls,
ROMANS.]
32
3
26. In like manner also the spirit unites in accepting its
share in our weakness. For we know not what we shall
pray for as it behoves us to know, but the spirit itself inter-
cedes on our behalf with groanings unutterable. But He
who seeks for the hearts of all knows what is the thought of
the Spirit, that He intercedes according to the mind of God"
on behalf of holy ones.
28. And we know that for those who love God, all
things unite in working into good, seeing that they are
called according to a purpose. For those whom He knew
beforehand, He also marked off beforehand, as of like form
with the image of His Son, that so he might become first-
born among many brethren.
Unites in accepting its share. This appears to be the force of
συναντιλαμβάνεται. The Holy Spirit is no unwilling victim offered to an
offended deity in innocence on behalf of an offending superior, but longs in
love to man to serve him and fulfil in him the ineffable purpose of the Father.
2 Pray for. This appears to be one perfectly sound and legitimate trans-
lation, but an equally sound and legitimate one would be: "We know not
what we shall worship as it behoves us to know."
3 aλaλTois. Here again a double translation appears both possible and
intended. The Lexicon gives àλáλntos, unspeakable, unutterable; which is
doubtless the first intention. But placing the accent differently we have
àλaλnrós, the shout of victory, a meaning which is certainly suggested, if not
`directly intended.
These difficulties of translation so constantly recurring appear to show
clearly that a single translation can never render satisfactorily the original
Greek, and suggest a new meaning to Isaiah xxviii. 9-13. The stammering
lips and another tongue represent human language at its best and highest.
This mortal must put on immortality before anything better can be used.
4 The hearts of all. Greek Tás Kapdías, the hearts, apparently with this
intention, but èpevváw means to track as well as to seek for.
5 According to the mind of God. This appears to be the intention of karà
Oeóv. See previous notes on karά with accus. under verses 5, 12, 13, of this
chapter.
6 einúv, a figure, image, likeness, of a picture or statue, appears to be used
here much as duolaua is used in verse 3 of this chapter. See note thereon. A
man at his best can only be to God what a picture or statue is to a man. Such
was he created originally. See Gen. i. 26, where the Septuagint has einwv and
Suolwois. But it doth not yet appear what we shall be. 1 Jno. iii. 2,
33
{ROMANS.
30. But those whom He marked off beforehand, those
he also called; and those whom he called, those he also
made righteous; and those whom he made righteous, those
he also glorified. What shall we say to these things? If
God is on our side who is against us? Seeing at least that
He spared not his own Son, but gave Him over on behalf of
all of us, how shall he not, in his favour, also with Him
freely bestow the Universe upon us?
2
33. Who shall lay the blame of any thing on the elect
of God? God is their justifier; who condemns them?
Christ it is that died, or rather that was also awakened,"
4
¹ Gave Him over, to be made very man and live as man among men, and
ultimately to die as man for men by the exquisite pain and torture of cruci-
fixion, that so we might have some sign which could reach our intelligence of
what He suffers through the alienation of His creature man from Himself,
and the price He is willing to pay to remove the misunderstanding. This
seems to be a specimen of what St. Paul calls "boasting in our God through
our Lord Jesus Christ," chap. v. 11. The Jews remain in their present state.
of alienation, not because they crucified Jesus of Nazareth, but because when
he rose from the dead and sent his Apostles to make known the fact to them
they did not dare to look on Him whom they had stabbed, and say "We are
verily guilty concerning our brother." And the only way of deliverance for
fallen man lies in confessing that he personally is guilty of the act, and con-
fessing it with true contrition and penitence, and so bringing to God the only
acceptable offering which fallen man can bring—that, namely, of a broken
and contrite heart.
2 xapísoμai, to say, or do something agreeable to a person, show him favour,
or kindness, oblige, gratify. Our Lord and Master pronounced blessed the
poor in spirit-why? Because man has nothing here below save a nature
which God alone can satisfy, and if he tries to do with less than he was
created for, he must be wretched : his only chance of happiness lies in recog-
nising his poverty.
S
3 Lay the blame of anything. This seems to be the force here. The con-
struction with aтà followed by a genit. appears unusual, but Sophocles has
Xóλov kat' aútŵv ¿ykaλŵv. Phil. 328. Collate with Matt. xviii. 7-9.
ἐγκαλῶν.
4
Χριστος (the Anointed man) δ ἀποθανών. Apparently meaning that in
Him (who is also God) man has endured the penalty of disobedience to the
uttermost, and so no action can lie against those who are in Him.
5 Was also awakened, from out of the company and society of the dead by
the power of the Father.
ROMANS.]
34
1
Who is also at God's right hand, and who intercedes on our
behalf. What shall alienate us from the love of Christ?
Shall affliction, or difficulties, or persecution, or hunger, or
nakedness, or danger, or the sword? as has been written :
"For thy sake we are put to death all day long, we were
reckoned as sheep for slaughter." But in all these things
we are conquerors twice over through Him who loved us.
For my faith is fixed that neither Death, nor Life, nor
Angels, nor Authorities, nor things impending, nor Fate, nor
Powers, nor height, nor depth, nor any other created thing?
shall be able to alienate us from the love of God which
dwells in Christ Jesus our lord.³
IX. I speak truth in Christ, I am not deceived, my con-
science uniting in holy spirit in my testimony: I have great
pain and incessant grief in my heart. For I prayed to be
accursed, I myself, from Christ on behalf of my brethren,
4
Madd
¹ Difficulties. σTEVOXwpla, want of room, confinement, straits.
2 Created thing. Kтlois. See previous notes on this word under verses 19
and 22, where the same word is translated Universe. It would seem that all
the foregoing nouns are, in St. Paul's mind, not mere things, but personalities.
In fact, we have many indications that the great Apostle of the Gentiles was
what would now be called a pantheist, that is everything was to him alive and
subject, willingly or not, to the Divine Creator.
3 Our lord. Some explanation should, perhaps, be given for departing
from the usual custom here. In Greek, at least as now printed, capitals are
used less freely than in English, so that if a capital is used it is in deference
to English usage not because St. Paul used capitals. But the distinction is
not merely arbitrary. Christ Jesus is indeed Lord of all, even of the devils
who believe and tremble, and when the word appears to be used in this sense
it is written with a capital. But His power to rescue us lies in the fact that
He is Our lord, that is our brother man, whom we delight to honour with the
title as our elder brother, the second Adam, the new head of the human
race.
4 àváleμa. There seems to be no doubt that this is the meaning, and in it
we see how thoroughly St. Paul entered into the spirit of lord Jesus.
35
ROMANS.
my kinsfolk in flesh, whoever are Israelites, whose is the
sonship and the glory and the covenants, and the legis-
lation¹ and the privilege of worship and the Messages;³
whose are the fathers, and from whom is the Christ as
regards the flesh. Who is upon all, God blessed for ever.
Amen.
46
5
6
6. But it was not possible that the word of God had
suffered shipwreck, for they are not all Israel who are
descended from Israel, as also all children are not Abraham's
seed, but "In Isaac' shall thy seed be called; " that is, it is
not the children of the flesh that are children of God, but the
children of the Message are reckoned into seed.⁹
9. For this is the word of the Message: "From this
1 voμobeola, law-giving, legislation. Apparently meaning the place of rule.
held at the time of writing by the Romans, but promised of old to Israel after
the flesh.
2 λατρεία, the state of a hired servant. λατρεία τοῦ θεοῦ, θεῶν, divine
worship; Plato, &c.
3 wayɣeríai, apparently referring to the fact that the Jews are God's
chosen messengers to the nations, both in past times and in the future; as,
indeed, to this day they are a standing testimony, and one of inestimable
value, to the truth of the Written Word.
* Upon all. πl πávтwv, apparently meaning upon all things and persons.
Another instance of pantheism, in excelsis.
5 Had suffered shipwreck, èπéπtwкev from èкπíπт to fall out, used in this
sense both of persons and things.
• Descended from Israel. In the Greek simply out of Israel, that is sprung
from his stock.
7 Isaac, laughter.
8 kaλéw, to call, summon, invite; also to name.
St. Paul's object appears
to be to show that the ring-fence which separated Jew and Gentile had been
broken down in Christ the Son of Man. See Eph. ii. 14. Compare also
Deuteronomy xxvi. 1-11.
↑ Are reckoned into seed, that is become children of God by the action of
Him who calls things that are not as though they were.
ROMANS.]
36
time forward I will come and Sarah shall have a son." And
not only so, but Rebecca too, when she was married to one
Isaac, our father, when they were not yet born and had done
nothing, good or bad, in order that the purpose of God by
choice and selection might remain, not from works, but from
Him who calls, it was said to her: The greater shall be slave
to the less; as has been written, "Jacob I loved, and Esau
I hated."2
14. What shall we say then? Is there injustice with
God? Away with the thought! For to Moses He says,
"I will show mercy to him for whom I feel mercy, and I will
pity him for whom I feel pity."
3
So you see it is not of him who wishes or purposes, nor
of him who runs, but of God, who feels merciful. For the
letter to Pharaoh says, "For this very thing I awakened thee,
in order that I may point out in thee My strength, and that
My Name may be told from man to man¹ in all the earth."
So you see He pities whom He will, and whom He will He
makes obstinate.
1 From this time forward. Kaтà þóоv down stream, so κατὰ τὸν καιρὸν
TOÛTOV Would seem to mean down the stream of time from this moment, or
down this stream of time.
2 μισέω, to hate. Only once in Homer μίσησεν δ' ἄρα μιν δηΐων κυσὶ κύρμα
yevéolai, Zeus hated (would not suffer) that he should become a prey to dogs.
So the hatred of Esau only consisted in this, that God would not suffer him to
be heir to the promises, for which, indeed, he cared so little that he sold his
birthright for a mess of pottage, so he cannot be said to have been hardly
used.
3 Our God is in the heavens: He hath done whatsoever he hath pleased.
Psalm cxv. 3, A.v.
4 Told from man to man.
diaɣyéλλw, to transmit a message through,
used by Xenophon of passing the word of command from man to man, which
appears to be the intention here. Ancient records of the time are still found
and pieced together by antiquarians, but God's Name in connection with this
incident has lived in the mouths of men and been passed from lip to lip.
37
[ROMANS.
1
19. You will say to me then: Why, then, does He still
upbraid? For whoever opposed Him did it by His wish.
But my dear fellow, who are you that you answer God back?
Shall that which is moulded say to Him who shaped it, Why
did you make me thus? Or has not the potter power over
the clay, from the same lump² to make one vessel for honour
and another for dishonour?
22. And if God, wishing to display His anger and to
make known what He could do, endured in much long-
suffering vessels of wrath prepared for destruction; and in
order that He might make known the wealth of His glory
upon vessels of pity which He prepared beforehand for glory
—ourselves, for instance, whom he called, not only out of the
Jews, but also out of the nations; as also in Hosea he says:
"I will call that My people! which was not my people, and
her Beloved! whom I had not loved; and it shall be that in
the place where it was said to them, You are not my people,
there shall they be called sons of the Living God."3
27. And Isaiah exclaims over Israel: "If the number of
the sons of Israel be as the sand of the sea, they shall be
rescued to the last man, for He is one Who gathers up His
1 But my dear fellow. μevoûvye à ăvoрwе, St. Paul's address to any
brother man who may read his letter.
2 Lump. púpaµa, that which is mixed, or kneaded, generally of paste or
dough, but equally applicable to a lump of tempered clay, such as a potter
places upon his wheel. The figure recurs frequently in Scripture. See Jerem.
xviii. 1-17, Lament. iv. 1-3, Isaiah xlv. 9, lxiv. 8, and context.
3 The quotations are put in inverted commas to indicate what St. Paul
apparently refers to the O.T. prophets; but he does not appear to have
attempted to give consecutive verbal quotations, though he reproduces the
very words to be found, with but slight variations.
4 They shall be rescued to the last man. This appears certainly to be the
intention τὸ ὑπόλειμμα what is left remaining, i.e. which had not been
rescued.
**
ROMANS.]
38
word in accomplishment, and cuts it short in righteousness;¹
for a word cut short shall the Lord make on the earth."
And as Isaiah foretold: "If the Lord of Sabaoth had not left
us a seed we had become as Sodom, and had been made like
Gomorrah."
30. What shall we say then ?3 That the nations who
made no effort after righteousness achieved righteousness,
but righteousness which is the outcome of faith, while Israel,
striving after a law of righteousness, did not outstrip them in
the endeavour to get into a law of righteousness. Why ?³
Because they sought not a righteousness of faith, but a
righteousness of works; for they stumbled over the stone of
the stumbling, as has been written: "Behold I place in Sion
1 For He is one . . . . in righteousness. This appears to be a long sentence
to get out of λόγον γὰρ συντελῶν καὶ συντέμνων ἐν δικαιόσυνῃ, yet it seems
impossible to abridge the translation without taking away from the sense.
2 Cut short. ovvтéμvw occurs several times in the Greek translation of
Daniel now commonly accepted, notably in Dan. ix. 24. Compare also
Matt. xxiv. 22, and Mc. xiii. 20.
3 What shall we say then? Why? St. Paul gives the true answers to
"But
these questions, no less true than their complement in Galat. iii. 21:
the writing shut up the whole universe together under failure, in order that the
message from faith of Christ Jesus might be given to those who trust." Here
the whole universe is given as the translation of тà návrα, a phrase which, in
in St. Paul's mouth, could hardly mean less.
± троσкоµµа, a stumble, false step. The Jews put to death the Messiah in
mistaken zeal for God, under the impression that such an act would never be
permitted, and that the execution, if carried out, would carry its own justifica-
tion. See Matt. xxvii. 46-50. Their real failure was afterwards, when they
gave large money to the soldiers who reported the fact of the resurrection, to
tell a false story about it, and followed this up by forbidding the Apostles to
proclaim the truth. They were like eager chess players defeated by the
superior calmness and skill of a master of the game. They were checkmated
by the Resurrection, and had not the grace to confess that it was so; yet this
was and is the only course open to them. Let us hope that the time is near
when they shall exclaim, in the words assigned by some to Julian the Apostate,
on his deathbed, VICISTI GALILÆE.
39
[ROMANS.
a stone of stumbling and a rock of offence, and he who trusts
on Him shall not be put to shame."
X. Brethren, the consent of my heart and its prayer to
God over them is for their deliverance; for I bear them
witness that they have a noble passion¹ for God, but not an
intelligent one; for ignoring the righteousness of God, and
seeking to set up their own righteousness, they failed in
subordination to the righteousness of God. For the consum-
mation of law is Christ, effecting righteousness¹ in everyone
who trusts Him.
5. For Moses writes the righteousness which is the
result of the law, that the man who has done them shall live
in them. But the righteousness which is the outcome of
faith speaks thus: Say not in thine heart, who shall go up
into Heaven? that is to lead Christ down,5 Or, Who shall
go down into the abyss? that is, to lead up Christ from the
dead. But what does it say? The utterance is near thee,
in thy mouth and in thy heart, that is the utterance of the
¹¢îλos, eager rivalry, sealous imitation, emulation, a noble passion,
opposite of φθόνος
= envy.
2 éπlyvwors = examination, scrutiny; èπ. μovoкns, acquaintance with music.
ἐπίγνωσις
They strive very hard to do right, but fail for lack of intelligence, of
'EПIywols, that is acquaintance with spiritual things.
3 In fact condemned God, that they might be righteous. Compare Job xl.
8, A.V. The Book of Job, the oldest in the Bible, and probably in the world,
is full of instruction, if read aright, but by no means easy to follow, especially
in the English translation generally accepted, which, however, is admittedly
imperfect.
4 Effecting righteousness, Greek, into righteousness.
5 κατάγω
to lead down, especially into the nether world.
6 K VEкрŵν, the almost universal expression of St. Paul, would seem
rather to be equivalent out of dead things, for instance, out of the inani-
mate corpse which hung on the Cross and was afterwards buried by
Joseph of Arimathea. Physical science did not then take cognisance of what
philosophers now call ETHER, which, though not matter is yet material in
ROMANS.]
40
1
faith, which we proclaim thus: IF THOU SHALT CONFESS IN
THY MOUTH LORD JESUS, AND SHALT BELIEVE IN THINE
HEART THAT GOD AWAKENED HIM FROM DEATH, THOU
ART RESCUED,¹ for faith into righteousness is of the heart,
and confession into salvation of the mouth.
·
II. For the writing says no one who trusts on Him shall
be put to shame. For there is no separation of the Jew from
the Greek, for the same man is the lord of all, overflowing
with wealth into all who call upon Him; for, everyone who
shall call upon the name of the Lord shall be saved. How,
then shall they call upon one in whom they have no trust?
And how shall they trust one whom they never heard? And
some sort, and regarded as that from which matter was evolved, and which
may be in some sort identical with the abyss. When men have thoroughly
grasped the reality of ether, they may perhaps be in a position to admit the
possibility of other regions as difficult to comprehend, but no amount of
physical science will supply the lack of a living faith in the Divine Creator.
¹ Rescued or saved. From what? Why, first and foremost from Death,
which every living thing hates; and from failure, which none like to have
brought home to them, but which Death stamps relentlessly on fallen man
apart from this salvation of which St. Paul speaks.
2 Confession with the mouth is necessary for salvation, although righteous-
ness is credited to us from faith, which is God's good gift, for faith without
works is dead; for if we believe and take no action how shall our faith be
known or profit us? It will rise up, when we are called to account, like the single
talent which the man laid aside in a napkin and wanted to restore to his lord
who entrusted it to him. See Matt. xxv. 14-30.
3 Everyone who shall call. This appears to be intended and to be correct;
but equally correct and perhaps more practical in everyday life appears the
rendering: "Every one upon whom the Name of the Lord is invoked shall be
rescued." The verb is in the passive or middle voice, which are for the most
part identical in form, but the force of the middle voice is very difficult to
render in English, referring, as it does, the action described to the actor as also
the object of the action. Thus both in baptism and in the laying on of
Apostles' hands the candidate causes the Name of the Lord to be invoked upon
himself.
4 One whom they never heard. The Athenians of St. Paul's time might
teach a lesson to the present day, for we learn that when St. Paul had been at
4I
[ROMANS.
1
how shall they hear without a herald? And how shall they
act as heralds unless they receive commission ? As has been
written, How seasonable are the feet of those who bring the
good message of peace! That bring welcome tidings of good.
16. But all did not give ear to the good tidings, for
Isaiah says, "Lord, who trusted our hearing?" So the faith
is from hearing, and the hearing through utterance from God.
18.
But I say, Did they NOT hear? In sooth, yes!
"Into all the earth went forth their voice, and into the
uttermost parts of the inhabited world their utterances."
19. But I say, Did Israel not recognise? First, Moses
says, "I will provoke you to jealousy by that which is not a
nation, and stir you to anger by a nation devoid of under-
standing."
A
Athens for some time "they got hold of him and brought him to the Areopagus
saying, Can we learn to know what this new teaching is which is uttered by
you? For you bring to our ears some entertainer of strangers." Which, as
well as the previously expressed idea that he was the accredited ambassador
of foreign gods, shows clearly that they recognised the possibility of such
messengers being sent, and the desirability of giving them a hearing if, as in
St. Paul's case, the messengers seemed worthy of it.
out.
1 ἐὰν μὴ ἀποσταλῶσιν, unless they be sent forth as they were who from the
fact were called Apostles. Man, made in the image of God, in nothing
perhaps more testifies to the fact than in his impatience of control from with-
Hence when God sends messengers the difficulty always is for them to
get a hearing; for however good and acceptable their message may be, man
does not like to be debtor to any, and would generally go his own way,
wherever it might lead, rather than be right under another's guidance. And God
recognises this, as may be seen in the previous argument. The Jews sought
to be righteous by obeying the external law. But God says plainly, by acts of
law no one is justified. See Gal. ii. 16, iii. 11. To please God he must do
the right thing, because he likes it, not because some one tells him to do it.
2 Trusted our hearing, i.e. believed that we heard aright.
3 A direct verbal quotation from the Septuagint, Ps. xix. 5.
Another quotation straight from the Septuagint, Deut. xxxii. 21, with
only the substitution of vµâs (you) for aùroùs (them) to fit it in with the context
in the epistle.
ROMANS.]
42
ì
20. But Isaiah is still bolder,¹ and says: "I was found by
those who were not seeking Me, I became visible to those
who inquired not of Me." But to Israel he says, "all day2
long I spread out my hands to a distrustful and contrary3
people."
XI. I say then, Did God thrust away His people? Away
with the thought! For I am myself an Israelite, of the seed
of Abraham, of the tribe of Benjamin. God did not thrust
away His people whom He first learned to know. Have you
not seen, in the case of Elijah, what the writing says, how he
meets God after his mission to Israel: "Lord! they killed
Thy prophets, and dug down Thy places of offering, and I
am left alone, and they are seeking my life."
4
But what
1 Both these sentences will be found word for word in the Septuagint
(Is. lxv. 1) but in reverse order, the second standing first.
2 In this clause the order of the words varies slightly from that in the
extant version of the Septuagint, otherwise the quotation is exact. See
Is. lxv. 2.
3 Contrary, avtiλéyovta speaking against, contradicting. So far as we
know, Moses and Elijah were the only two who, under the law, walked with
God and found acceptance with Him. Israel at large fell into the snare of
supposing that obedience to the law was the end of all perfection, whereas the
object for which they should have striven was the removal of the misunder-
standing which Moses recorded for them, and reconciliation with their
Creator, that so they might eat of the tree of life and live for ever (compare
Apoc. xxii. 1-5). The Cherubim were placed about it, not to prevent man
from eating of the tree but to ensure that he should first be reconciled with his
Maker, and when Moses set up the tabernacle in the wilderness the way to the
secret place of the Most High lay through the Cherubim, which were worked
upon the inner veil. Of course, such reconciliation was only possible in
virtue of the One Sacrifice for sin which was not yet offered.
After his mission to Israel. Kaтà Tоû Iσрańλ
down from Israel.
5 The reference is evidently to I. Kings xix. 10. The sense of what Elijah
says is given, but Elijah's passionate words are not reproduced because the
subject is here God's dealings not with Elijah personally, but with Israel at
large.
43
[ROMANS.
does the Agent¹ say to him? "I left myself seven thousand
men, who bowed not the knee to Baal." In like manner
then, also at the present time, there exists a remnant
according to the election of grace.
2
6. But if by grace it is no longer of works, otherwise
grace were no more favour; and, if of works, it is no longer
a favour, otherwise the work were no longer efficient. How
then? What Israel seeks after, that he did not attain, but
the election attained and the rest became callous, as has
been written, God gave them a spirit of stupefaction,³ eyes
that should not see, and ears that should not hear to the
present day. And David says, Let their table be turned into
a snare, and into a chase, and into a cause of offence, and
into a retribution to them. Let their eyes be darkened that
they see not, and in everything and in every way' bow thou
their backs.
4
1 I. I say then, Did they stumble that they might fall?
1 The Agent. xpnμatioμós = a doing business, as well commercial as public,
especially a negociation, a giving audience to ambassadors. δ χρηματισμός,
therefore, seems best understood as the Agent of the Most High that received
Elijah's report, and gave His response.
2 πwрów, to petrify, turn to stone. Passive, to become hard, or callous.
3 Stupefaction. KaтaνÚσσоμaι
[0] to be sorely pricked, compare Acts ii. 37,
where the word occurs, and appears to mean were stabbed to the heart, were
stabbed to death, Karà having the force of thoroughness. So кaтávuģis appears
to mean a state of stupefaction induced by a severe stab. So in the A.V.
which translates the word slumber, we find in the margin REMORSE, the
spirit that led Judas to hang himself instead of awaiting pardon and restoration
from the Master whom he had wronged. The reference is evidently to
Isaiah vi. 9-11.
• Onpa, a hunting of wild beasts, the chase.
5 In every thing and in every way. Greek, dià mavròs, which can hardly be
rendered succinctly. The reference is evidently to Ps. Ixix. 23, 24. God is the
only object worthy of man's worship, and until he worships and learns the
blessedness of so doing affliction of every kind is his due and the only thing
that can help him.
ROMANS.]
44
*
God forbid! But by their blunder the deliverance reaches
the nations that they may be provoked to jealousy. But if
their blunder is the world's wealth, and their defeat the
nations' wealth, how much more their satisfaction ?1
13. For I speak to you the nations; so far as I am an
apostle of nations I glorify my office of service, if by any
means I may provoke my flesh to jealousy and rescue some
of them. For if the casting away2 of them is the reconcilia-
tion of the world, what shall be the result when they also are
taken, if not life out of death? And if the firstlings are
holy, so also is the mass; and if the root is holy, so also are
the branches."
17.
But if certain of the branches were broken out," and
thou being of wild stock wert grafted in³ among them, and
¹ πλńρwμa, that which fills, complement, but an adequate translation seems
impossible. To arrive at some conception of the writer's meaning it is
necessary to see in Israel-as he did-God's chosen instrument for the blessing
of the world, disabled for a time, and fallen senseless in the attempt to fulfil
their mission, but yet to be raised up and to become a mighty and willing
instrument in the hands of Jehovah.
2 añoẞoλń, a throwing away, e.g. of weapons; a losing, e.g. of money.
3 πρόσλημψις. Unknown to classical Greek, but evidently from
πрooraµßávw, to take, receive, besides, in addition. If God can reconcile the
world without His chosen weapons, what shall He do when he uses them too.
If He can buy the Gentiles when He has lost his purse what shall He do when
he recovers it ?
púpaµa, that which is kneaded-generally of a mass of paste or dough.
The firstlings or firstfruits alluded to are evidently the Lord Himself, the
first reconciled Jew. Compare 1 Cor. xv. 20, where the same words occurs.
5 Compare Jno. xv. 1-8.
6 τινες τῶν κλάδων εξεκλάσθησονται. Evidently there is a conscious play on
the word κλάδος.
8
7 Being of wild stock; aypiéλalos, an adjective, of, pertaining to wild o'ives.
¿YKEVтpíšw, to goad on, to spur on, LXX. Of plants, to inoculate,
ingraft, Theophrastus. It should be remembered that in things natural it is
the practice to graft a cultivated scion into a wild stock, in order to obtain the
strength of a hardy well-developed root to nourish a cultivated shoot of more
delicate constitution or feebler growth.
45
[ROMANS.
became partaker with them of the root, and of the fatness of
the olive tree-do not despise the branches in your natural
exultation. But if thou exult over them-thou bearest not
the root, but the root thee.
19. You will say then, The branches were broken out
that I might be grafted in. So far, good; through their want
of faith they were broken out, and you were set in the faith ;¹
let not your heart be lifted up but fear; for if God spared
not those which were branches by nature,3 let it not come to
pass that He should break you out.
4
22. See, then, the kindness and severity of God; upon
those who are fallen severity, and upon thee Divine kindness
if thou tarry on in the kindness, otherwise thou shalt be cut out.
6
1 You were set in the faith, or thou standest by thy faith. One translation
seems as sound as the other.
2 Let not your heart be lifted up. This appears to be the intention.
úynλoppovéw is one of those words unknown to the classics, and apparently
brought into use for the purpose of expressing ideas unknown to Greek
philosophy. For its probable intention, study Daniel's speech to Belshazzar,
in the Septuagint. Dan. v.
3 By nature; or, perhaps, still better, by growth.
4
That He should break you out, or more literally, That He spare not you.
The multiplication of negatives makes translation difficult. Evidently the
intention is: "If God broke out branches by nature and growth it was to
improve His tree, and if you do not fulfil His expectations He will assuredly
break you out as unsparingly as the natural branches."
Xpnσróτns, of persons-goodness, excellence, honesty, uprightness. Good-
ness of heart, kindness.
6 àπoтoµía, cutting away, severity; because when they had fallen they did
not get up and try again with all their heart to please God, as St. Paul did in
all sincerity though in mistaken fashion-with what result we know.
7 Kindness. The different meanings of the word have been given above
and should be noted. It is not delight in the Divine kindness alone which
commends God to us, but also His practical excellence in supplying all that
man needs, and cannot do without. Translation of such a passage is very
difficult, because the whole point in the original consists in the use of one
word in several different meanings or shades of meaning, which, if exactly
reproduced, becomes in English wearisome tautology, while yet repetition can
hardly be avoided.
ROMANS.]
46
23. And they also, if they remain not in their unbelief,
shall be grafted in; for God is able to graft them in. For if
thou comest naturally of a wild stock, such as one cuts out,¹
and beyond nature wert grafted in upon the cultivated olive;
how much more shall they be grafted in, according to nature,
upon their own olive-tree.
25. For I do not wish you to ignore this mystery,
brethren, that you may not be selfishly prudent; that callous-
ness in part has befallen Israel until such time as the full
Gentile contingent be come in, and in this way all Israel shall
be rescued, as has been written: "There shall come out of
Zion the Deliverer, He shall turn away impieties from Jacob.
And this is the covenant that I will make with them when I
1 εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου. The order of the words is
very singular here and appears, when taken in connection with the context, to
justify the above translation, through not strictly grammatical. Compare
I Cor. ii. 4. Also the previous note on ¿ykevτρĹłw, verse 17.
2
Selfishly prudent seems to be the first and most direct meaning, for
opóviuos means rather practical, sane, prudent, than what we generally mean
by the word wise. Still the ordinary translation wise in your own conceits is
not excluded.
3 diaonin, the word used in Greek for both Old and New Testaments means,
A disposition of property by will, a will, testament. αἱ ἀπόῤῥητοι δ. of Mystic
deposits on which the common weal depended, probably oracles. A conven-
tion, arrangement, between two parties, a covenant.
The passage in inverted commas is given not as a verbal quotation, though
it contains, culled from different parts, almost the words of the Septuagint.
St. Paul evidently never thought of making a verbal quotation an authority,
see 2 Cor. iii. 6. He had learned the purpose of God from the Scriptures read
in the light of God's Holy Spirit, and expounded that purpose, often using the
very words of the Greek Scriptures. That he did so in the character of Apostle
to the Gentiles appears to show that he regarded the Septuagint as prepared
for the purpose, for brought up a Pharisee of the Pharisees as he was, it is to
be presumed that, in his persecuting days, he was a strong advocate for the
Hebrew text and the letter of the Scriptures.
The word dialhin (covenant) recalls Jerem. xxxi. 31, &c., but the context
appears rather to recall Isaiah xxvii., of which a translation will be found in an
appendix.
47
[ROMANS.
take away their failures." After the Gospel they are enemies
because of you, but after¹ the election beloved because of the
fathers.
29. For the loving gifts and the calling of God are not
subjects of repentance with Him. For as you lacked confi-
dence in God, but now are objects of His compassion to their
disobedience; so these also are distrustful to your advantage,
that they also may become objects of compassion.
32. For God shut up the whole race together into
distrust, that He might have pity on them all. Oh! the
depths of wealth, and of wisdom, and of insight in God!
How unsearchable are His decisions! How trackless His
ways! For who ever learned to know the mind of the Lord?
Or who ever sat with Him in counsel? Or who ever was
beforehand with Him in giving, that recompense should be
made to him? Seeing that the whole Universe is out of
Him, and through Him, and into Him, to Him be the glory
down the vistas of the ages! Amen.
3
XII. I summon² you therefore, brethren, by all the com-
passions of God, to present your bodies a living offering, holy,
well pleasing to God, which is your service of speech, and do
After. Karà with accus. as in the English Litany "O Lord, deal not with
us after our sins, neither reward us after our iniquities." Or as in speaking of
the Gospel according to Matt., Mc., &c.
2
πapakaλéw, to call to aid, call in, send for, summon, e.g. one's friends to
attend one in a trial. To invite, call to, exhort, encourage. Also to demand,
require, e.g. of a chamber requiring furniture.
3 Ovola not strictly a sacrifice in the sense usually understood, of a
slaughtered victim, though this sense is not excluded. But an offering, mode
of offering. In Homer 0úw is used always of offering or burning to the gods,
e.g. a part of a meal by throwing it on the fire, or by pouring a drink-offering.
But later uw was used of all sacrifices, including animal victims.
4 λoyirós, belonging to speech, and of persons capable of speech. So the
first meaning appears to be, that by this action their whole lives will become a
ROMANS.]
48
not conform yourselves to this age, but be metamorphosed
by the regeneration of your senses, and use them to make
trial¹ what is the purpose and intention of God, for that is
good and acceptable and perfect."
3
3. For I say, through the grace which has been given.
to me, to every man among you, not to have high thoughts
beyond or beside those that become him, but to use his
powers so as to become sane and discreet.7 I speak to
service of praise to God and of testimony to men. Compare 2 Cor. iii. 2, 3.
But λoyuds also means reasonable, rational, sensible; and also logical. So
the course to which St. Paul invites them is the logical result of a profession
of the Christian faith, and the only rational or sensible course for a Christian.
1 The Christian faith is a revolt against the god of this world, under whose
dominion we are fallen, and whose chain we are pledged to burst or die in the
attempt.
åvakaivéσis, a making afresh, not therefore strictly regeneration, but
rather its effect upon the natural man and his powers and senses.
3 vóos. A very difficult word to translate when St. Paul uses it. The
lexicon translates it mind, perception, sense, which is no doubt quite correct,
but St. Paul distinguishes sharply between vóos (sense) and diάvoia (per-cep-
tion. See Eph. iv. 17-24 and notes thereon.
4
dokiμáÇelv, to assay, test metals to see if they are pure. Also of persons.
to test, try, if they be true and reliable. Also to approve after trial in both
senses, and so used of examining and admitting youths to the rights of
manhood.
5 That, referring to léλnua, God's intention and purpose.
Good, and acceptable, and perfect, i.e. for man, It is the one thing which
can satisfy human nature, and to find it out for himself is the one thing worth
living for.
7 This is one thing which the god of this world will not permit men to be if
he can help it. We are not to go wandering in mad knight-errantry, not to ride
abroad redressing human wrongs; but to do with our might, and to the
service of God, what our hand finds to do; or, in the words of the English
Church Catechism, "To learn and labour truly to get our own living, and to
do our duty in that state of life to which it has pleased God to call us.”
Opportunities of resisting evil and achieving good will not be wanting; of
that we may be very sure; to do our simple plain duty will tax all our powers
to the utmost.
"Not once nor twice in our rough island story
The path of duty was the way to glory."
49
[ROMANS.
each according to the measure of faith God has allotted to
him.
4. For as in one body we have many limbs, but the
limbs have not all the same function; so, though many, we
are one body in Christ, and that the limbs all of each.' But
since we have various endowments according to the grace
which has been given to us, whether prophecy according to
the analogy of faith, or service in the ministry, or the teacher
in his exhortation; he who imparts, in simplicity; he who
acts as leader, with zeal; he who pities, with good humour.2
9. Let your love be without affectation. Hate evil
utterly. Cleave to all that is good. Delight in mutual
affection in the bond of the brotherhood, each counting his
neighbour before him in honour. Not sluggish in zeal, but
boiling in the Spirit. To the Lord as slaves. Rejoicing in
the hope. Patient in the affliction.
Persistent in your
3
1 And that the limbs all of each. Doubtless unsatisfactory, but rò dè kal'
eîs àλλýλwv µéan defies translation, though the meaning of course, is that the
whole body is subservient to the interests of each member, just as a man's
whole powers are at the service of every part of his body according to its
needs, as we see the moment an injury is threatened, however insignificant, to
any part of him. But μélos (Eng. deriv. melody) also means a strain of music,
and a good orchestra performing difficult music is no mean figure of what we
should strive to attain to.
2 iλapórns, Eng. deriv. hilarity, appears here to mean with good-humoured
cheerfulness, so as to cheer the object of his pity, and lift him up into good
spirits and self-confidence.
τῇ τιμῇ ἀλλήλους προηγούμενοι appears very well rendered in A.v. and
R.V. In honour preferring one another, but the force of the definite article
appears to be to refer the noun to spiritual regions, and to be intended to
guard us from the snare of spiritual pride when we are conscious of special
favour; to remind us that our brother is held no less in honour of God
although for the common need He may make an individual for a time the
mark of special honour. Another sound translation appears, Leading one
another forward in honour.
ROMANS.]
50
prayers. Counting the service of the holy the common
privilege of all. Apt and active in hospitality.
14.
Bless those who persecute you, bless and curse not.
Rejoice with the joyful, weep with the desolate. Consider
your neighbour as yourself. Do not devise lofty schemes,
but give your attention to the lowly needs of daily life. Do
not be prudent towards each other,¹ and never return evil
for evil. Devise good and honest things before all men. If
it be possible, so far as you are concerned, keep the peace
with all men.
19. Do not avenge yourselves, my beloved, but give
place to the anger of another; for it is written, Vengeance is
Mine, I will repay, saith the Lord. If therefore your enemy
hunger, feed and tend³ him; if he thirst, give him drink; for
Be
in so doing you are heaping coals of fire on his head.
not overcome of evil, but overcome evil with good.4
XIII. Let every soul remain in subordination to the
powers above it, for there is no authority but of God, and the
1 Do not be prudent towards each other, i.e. help a brother if you can
without counting the cost à la Good Samaritan.
προνοούμενοι καλὰ ἐνώπιον πάντων ἀνθρώπων appears to mean, take care
not to keep a skeleton in a cupboard for men to find.
3 Feed and tend. One word in the Greek youfe which is used of feeding
by putting little bits in the mouth, as nurses do children. Supply his need
with loving care as a man and a brother.
1 This form of sound words is so familiar and practical that it is difficult
to dispense with it, but in the Greek it is not evil indefinitely but the evil, and
not with good but in the good. St. Paul never permits his readers to forget
that there are two opposing camps, and our safety and welfare depend upon
our always identifying ourselves with the right side. No general rule will
avail, we must strike instinctively on the right side, it is for that we have
received the gift of God's Holy Spirit.
5 тâσα чʊxh. The Soul is the seat of the natural life in which sub-
ordination must be carefully observed, though in spirit we are slaves of God
that we may be free indeed.
51
[ROMANS.
authorities in existence are marshalled under God. So he
who joins the ranks opposed to the power finds himself in
opposition to God's economy, and those who oppose them-
selves will receive condemnation.
3. For those who rule are not a terror to the good work
but to the evil. Is it your wish and purpose not to dread the
authority? Do that which is good, and you will have praise
of it; for he is God's servant to help you to that which is
good. But if you are doing what is bad, be afraid; for he
does not wear the sword without purpose. For he is God's
servant to maintain the right, unto anger towards him who
does that which is worthless. Wherefore it is necessary to
be in subordination, not only because of the anger, but also for
conscience sake. For this is the reason you pay tribute, for
they are ministers of God, faithfully discharging their duty
for this very purpose.
7. Render to every man his due; tribute to whom
tribute, taxes to whom taxes, fear to whom fear, honour to
whom honour; in nothing be debtors to another, save to love
each other, for he who loves his neighbour has fulfilled the
requirements of the law.2
Chal
9. For the commandment, Thou shalt not commit
adultery, Thou shalt do no murder, Thou shalt not steal,
Thou shalt not covet, and whatever other commandment
there be, is summed up in this: Thou shalt love thy neighbour
as thyself.
IO. Love works no ill to his neighbour, love therefore is
1 This we are assured shall continue until the man of the fall be revealed;
and when power is given to him, then and not before can the arm of flesh be
used in God's service.
2 And so has a good conscience towards God, and a stand-point from
which he may achieve higher things, for by acts of law shall no flesh be saved.
ROMANS.]
52
the whole content¹ of the law. And this too you know, that
it is time now to awake out of sleep, for now is our deliver-
ance² nearer
nearer than when we believed. The night is
far advanced, the day is at hand. Let us then put away the
works of the darkness and array ourselves in the weapons of
the light. Let us walk like gentlemen in daylight; not in
revels and drunkenness, not in sleep" and wantonness, not
in strife and rivalry; but put on the lord Jesus Christ, and
make no provision for the desires of the flesh.
XIV. Him that is weak in the faith receive, but not to
disputes and arguments. For one has faith to eat all things,
while he who is weak eats vegetables. Let not him who eats
make light of him who eats not; and let not him who
abstains judge him who eats; for God accepts him, and who
are you that you judge another man's servant? To his own
master he stands or falls. Ay, and he shall stand, for God
is able to make him stand.
5. So one distinguishes one day above another, and
another separates every day to God's service. Let each act
up to his own perception. He who observes the day
observes it to the Lord, and he who observes not the day, to
A
1 Whole content. λpoμa that which fills, the sum and substance.
2 The deliverance, or salvation which St. Paul preached was something
very different to the thought of the Salvation Army, and meant deliverance
from the power of Death, the enemy of God and man, for whose destruction
man was created, but under whose dominion he came by his own voluntary act
when he ate the forbidden fruit. This was the true fall of man, THE FAILURE,
acquiescence in which is high treason to God and man.
3 Sleep. kolтn, a place to lie down in, à bed; especially the marriage bed,
Compare Ex. xix. 15. Also Matt. xxv. 1-13.
Rev. xix. 9.
To God's service. This is evidently the intention, though St. Paul is a
most laconic writer of a most elliptical language.
5 Act up to. πλпpopoрéw, to bring full measure, satisfy fully. Compare
Lc. vi. 37, 38.
53
[ROMANS.
f
the Lord he observes it not. Similarly, he who eats, eats to
the Lord, for he gives thanks to God. And he who eats not,
to the Lord he abstains and gives thanks to God. For not
one of you lives to himself, neither does any one die to him-
self. For if we live, we live to the Lord; and if we die, to
the Lord we die; whether, therefore, we live or whether we
die we are the Lord's, for Christ died and rose again for this
very purpose that He might be Lord of dead and living.
10. And why do you judge your brother? Or why do
you make light of your brother? For we shall all be
present at the tribunal of God. For it is written, As I live,
saith the Lord, to Me shall every knee bend, and every
tongue shall make full confession to God. So then each
one of us shall give account to God concerning himself.
2
3
13.
Therefore let us no longer judge each other, but
Be present at. Both A.V. and R.V. give here an utterly indefensible
translation. Tapiornμi means to set beside, and in the passive as here to stand
beside, in which sense it is used of attendants, of a beggar, of combatants.
Also to stand by, to help or defend, and in some other senses, but never of
standing before a judgment seat. When the Tribunal sits, the Saints are the
judges. Our time of trial is now, in this Day of Grace, that when the Day of
Judgment comes we may be ready to act as judges and rulers. See Dan. vii.
27 Rev. xx. 4.
2 Hence the wisdom of bending the knee now, and making confession now
compare Matt. v. 25, 26.
3 What is the nature of the confession that God requires ? Is it our own
failures and shortcomings? Well, yes, certainly, and the sooner we confess
them the better; but that is not the intention here, for the passage continues,
"saying, Righteousness and glory shall come to Him, and all who separate
themselves from Him shall be ashamed. From the Lord they shall be justified,
and in their God shall all the seed of the sons of Israel be filled with glory."
Isaiah xlv. 24, LXX.
And not concerning his brother, hence he need not fear if he have a
conscience void of offence. Compare Matt. xxv. 31-46. But observe that we
who love His appearing, if we miss not through folly that which He would
give us, shall come with Him then, having been removed from the earth
previously for the purpose. See 1 Thess, iv. 13-18.
ROMANS.]
54
i
?
rather let us use our faculties of discernment so as not to
place before our brother a stumbling block or a cause of
offence. I know and am confident in the Lord Jesus that
there is nothing common through Him, but only to him who
reckons it common, to him is it common. For if your brother
is distressed by what you eat you are no longer walking by
the rule of love. Do not by your food destroy him on whose
behalf Christ died.
16. Therefore let not the good thing you have received.
be spoken amiss of; for the kingdom of God is not eating
and drinking, but righteousness and peace and joy in holy
spirit; for he who in this serves the Christ is well pleasing
to God and esteemed of men. So, then, let us be active in¹
all that concerns the peace and the building up of each other,
and do not for the sake of meat destroy the work of God.
All things are clean, but evil accrues to the man who eats
while conscious of offence. It is well to avoid both eating
flesh and drinking wine, and all whereby your brother
stumbles. You have faith, hold it fast accordingly in the
presence of God; blessed is he who judges not himself in the
trials which he makes. But he who makes a distinction, if
2
1 ¹ Be active in. Siwkw. To make run, set in quick motion. Strictly, there-
διώκω.
fore, it describes exactly the action of a steam engine when it sets the wheels
of a factory whirring, or speeds along with a train of carriages behind it,
although its most usual application is to hunting or pursuing in some form
or other. Compare the term hunting cog as used by mechanical engineers.
2 Compare Chapter xii. 2. St. Paul's whole object appears to be to get his
converts to understand: 1st. That any law is essentially powerless to work
perfection in us, because what God requires is not submission to a law, but the
willing and joyful obedience of faith, that faith which believes that submission
to God's will is the happiness and blessing of the creature. 2nd. That no
rules can be framed which could meet all emergencies, and consequently
difficulties constantly arise in our present imperfect state when we have to
make choice between opposing desires or interests, when to avoid one evil
appears to necessitate falling into another. In such cases the only course is to
[ROMANS.
55
he eat is condemned because his act is not of faith, and
everything which is not the outcome of faith is failure.
XV. But we who are strong ought to bear the weaknesses
of the feeble, and not to please ourselves. Let each of us
please his neighbour to the furtherance of the good cause and
the forwarding of the building; for the Christ also pleased
not himself, but as it is written, The reproaches of those who
were reproaching Thee fell upon me.
4. For all that was written beforehand was written
for our instruction, in order that through the patience
and comfort of the Scriptures we may have the hope.3
And may the God of the patience and of the comfort?
make experiments in order to ascertain what is the will of God. To make
such experiments needlessly or presumptuously would be to tempt God, which
we are distinctly forbidden to do, and which indeed would be utterly repugnant
to any reverent mind. Still difficulties will constantly arise, and these are for
the very purpose of trying what is in us, and seeing whether we can walk in
faith and in the patience of the saints, while ever hastening forward to the good
thing; God has prepared for us. When we get a fall we get also experience,
and the failings of God's saints are recorded in God's word expressly in order
that we may avoid similar mishaps, and also have the assurance of God's
never-failing love in the severest trials and deepest falls. "Fear not little
flock, it is your Father's good pleasure to give you the kingdom,” but to give
it before you are trained and skilled in His ways, and have learned to discern
what is pleasing to Him, and to delight in it yourselves, would be to introduce
the possibility of failure into the Kingdom itself, and to run the risk of its
becoming a house divided against itself.
¹ Observe that the motive St. Paul supplies is never the getting of some-
thing for ourselves, still less to escape Hell; but the furtherance of God's work
and purpose.
2 Comfort. It is as impossible to give any satisfactory equivalent of the
word παράκλησις as it is to translate the word ΠΑΡΑΚΛΗΤΟΣ (Paraclete), that
is to find an adequate name for Him whom the Christ called in to our assist-
ance, for Whose coming it was expedient that He should go away. Who
helps our infirmities, supplies our needs, and intercedes with God for us.
3 Not hope in general, which may have many degrees, but the hope of our
calling, which is to be manifest to all creation as heirs of God and joint-heirs
with Christ, and ourselves conscious of power to fulfil such a position to the
glory of God and the blessing of the Universe.
ROMANS.]
56
grant you to be in agreement after¹ Christ Jesus, in order
that you may, with one accord, and with one mouth, glorify
the God and Father of our Lord Jesus Christ. Wherefore
receive one another, as also Christ received us, into glory
from God,
8. For I say that the Christ became a servant of the
circumcision in behalf of God's sincerity for the confirmation
of the messages sent to the fathers, but that the nations
glorified God for His compassion; as it is written, Because
of this I will confess Thee among the nations and praise Thy
Name on the harp.2
IO. And again it says, Make merry ye nations, with Hist
people. And again, Praise the Lord all ye nations, and let
all the peoples sing His praise. And again Isaiah says, There
shall be the Root of Jesse, and He who rises to rule the nations,
and on Him shall the nations fix their hopes. And may the
God of the hope fill you with all joy and peace in your trust,
and cause you to abound in the hope in holy spiritual power.
14. But I am confident, brethren mine, myself also con-
cerning you that you are yourselves also full of aptness for
good, complete in all insight, and able also to admonish
1 κατὰ Χριστὸν Ἰησοῦν. There seems to be no indigenous and satisfactory
equivalent. The expression is in Greek identical with that used in speaking
of the Gospel according to Matt., Mc., &c., or the Old Testament according to
the seventy translators. The writer's intention, however, is easily to be per-
ceived by reference to Jno. xvii.
Praise on the harp. There is no direct mention of a harp, but áλrw
evidently implies here the use of a stringed instrument, and the piano-forte,
if now more in use, is not played by plucking the strings.
3 Insight. yvwois appears to be the power of discerning rather than what
we now call knowledge, although Liddell and Scott appear quite right in
saying that it is used in N.T. to mean knowing, knowledge, especially of a
higher kind, Deeper wisdom.
1 Aptness for good. The word is ἀγαθωσύνη. ἀγαθος
good, but often in
57
}
[ROMANS.
each other. But I wrote to you in what may seem¹ a very
bold fashion to stir up your faculties through the grace
which I have received from God, that I might discharge my
function as a minister of Christ Jesus with commission to the
nations for the sacred work of God's message of love, in
order that the nations might be brought to God in a good
and acceptable manner, being sanctified in holy spirit.
17. I have therefore this cause of boasting in Christ
Jesus Godwards. For I shall not dare to say aught about
the things which Christ has wrought through me to make the
nations hear by word and deed, in power of signs and
wonders in power of spirit, so that I accomplished the
evangel of Christ from Jerusalem and all round as far as
Illyricum; and this because I aspired to carry glad tidings,
not where Christ Jesus was named, that I may not build on
another man's foundation, but as has been written, They
shall see whom no tidings had reached concerning Him, and
they who had not heard shall understand.
3
22. Wherefore also I was smitten deeply with the thought
of going to you, but now having no longer room in these
regions, and having a great desire to go to you for some
the sense of apt for a thing. In Homer mostly brave, and later often noble;
and this was the prevailing notion in the Attic kaλol kayado. Compare the
Latin Optimates, French Prudhommes, Saxon Good-men, &c., applied to the
Nobles, or Freemen generally, as contrasted with the lewd people, base hinds
(kakol). Compare Acts. xvii. 5, A.V., where, however, the Greek has ǎvdpas
τινὰς πονηροὺς καὶ ὀχλοποιήσαντες, which appears rather to mean certain ill-
disposed agitators," or some knavish and tumultuous fellows."
(1
"
What may seem. àñò µépovs, from one point of view.
2 Faculties, eravaµµvýokw, to remind one of, mention again to one. Some-
what as Socrates maintained that knowledge is innate and only requires to be
called out by judicious questions.
3 That is to Rome, the metropolis of the then world.
¹ A great desire, èmiπoðíav. See note on 'EMIπo¤éw, chapter i. 11.
ROMANS.]
58
years past, whenever I go into Spain I will come to you; for
I hope as I go through to see you, and from you to be sent
forward¹ thither, if first my hunger be partly satisfied of you.?
25. But now I am on the way to Jerusalem, ministering
to the saints. For Macedonia and Achaia were pleased to
make a certain collection for the poor among the saints in
Jerusalem. For the thought was a happy one,³ and they are
their debtors. For if the nations had fellowship in their
spiritual things, they ought also to minister to them in fleshly
matters. When, therefore, I have accomplished this, and
have sealed to them this fruit, I will go away to Spain, taking
you on the road; and I know when I go to you, I shall come
in fulness of blessing from Christ.
30. But I summon you by our Lord Jesus Christ, and by
the love of the Spirit, to join with me in contending in your
prayers to God on my behalf; that I may be delivered from
the unbelieving in Judæa, and that my errand of service to
Jerusalem may find joyful acceptance with the saints, so that
I may go to you in joy through the will and purpose of God,
and may have rest and refreshment with you. And may the
God of the peace be with you all.
1 From you to be sent forward. St. Paul is evidently speaking of Divine
mission, not of being brought on his way by the Romans, as in A.V. and R.v.
It is not the
2 St. Paul is evidently not indulging in common-place.
Romans' company that he wants, but them. He apparently had no room
where he was, because he had evangelised the cities and organised churches,
and was hungering for fresh worlds to conquer.
3 The thought was a happy one. εὐδόκησαν γάρ, repeated again can hardly
have the same sense as before. Rather it seems to be another instance of St.
Paul's constant habit of using the same word over again in a new sense. So
here evdonéw a second time appears to express his own approval of what had
pleased the contributors.
We know from St. Luke's account that the journey to Jerusalem had very
different results. How much of this is attributable to lack of earnest striving
in prayer by St. Paul's correspondents ?
59
[ROMANS.
XVI. I commend to you Phoebe our sister, who is a
deaconess of the Church in Cenchrece, that you receive her in
the Lord in a manner worthy of saints, and stand by her in
whatever matter she may need you; for she also has been
the protectress of many, and indeed of my own self.
3. Greet Prisca and Aquila, my fellow-labourers in
Christ Jesus, who have risked their own neck for my life, and
who have thanks not only of me but also of all the churches
of the nations-also the church in their house.
Greet Epœnetus, whom I love, who is a first-fruits into
Christ from Asia. Greet Mary, who endured many fatigues
for us.
Greet Andronicus and Junius, my kin and my fellow-
captives, who are held in high esteem among the Apostles,
and who were before me in Christ.
10.
Greet Amplias, whom I love in the Lord. Greet Urbanus,
our fellow-workman in Christ, and Stachys, whom I love.
Greet Apelles, the tried in Christ. Greet those who
are of the household of Aristobulus. Greet Herodion, my
kinsman. Greet those of the household of Narcissus who are
in the Lord.
I2. Greet Tryphona and Tryphosa, that toil in the
Lord. Greet the beloved Persis, who endured many
fatigues in the Lord. Greet Rufus, that picked man in the
Lord, and his mother and mine.
14. Greet Asyncritus, Phlegon, Hermes,
Hermes, Patrobas,
Hermas, and the brethren with them.
15. Greet Philologus and Julius, Nereus and his sister,
and Olympas, and those with them, all saints. Greet one
another with a holy kiss. All the Churches of the Christ
greet you.
ROMANS.]
60
17. But I call upon you, brethren, to observe those who
make difficulties and stumbling blocks, contrary to the
teaching you imbibed, and turn aside from them; for such
are slaves not to Christ our Lord but to their own belly, and
by their fair spokenness and plausible speech beguile the
hearts of the simple. For your ready ear has been reported
everywhere, therefore I rejoice over you; and I want you to
be skilful for good but untouched of evil, and the God of the
peace shall crush Satan under your feet speedily. The
grace of our Lord Jesus be with you.
1
3
21. Timothy, my fellow workman, salutes you, also
Lucius, and Jason, and Sosipater, my kinsmen. I, Tertius,
salute you, the writer of this letter, in the Lord. Gaius
greets you, a friend of me and of the whole Church. Crastus
greets you, the steward of the city, and Quartus the brother.
The grace of our Lord Jesus Christ be with you all. Amen.
25. To Him who is able to confirın you according to my
gospel and the proclamation of Jesus Christ, after the
unveiling of a mystery unuttered from æons of time, but
made manifest now, and through prophetic writings,
according to the command of the Eternal God, to the ear
of faith, being made known among all the nations.
"TO THE ONLY SKILFUL GOD, THROUGH JESUS CHRIST,
TO WHOM BE THE GLORY FOR EVER. AMEN.
1 This is not to be regarded as an unconditional prophecy; on the con-
trary, the Apostle appears to make it directly contingent upon their being
skilful for good and untouched of evil.
2 Lucius, probably he of Cyrene. Acts xiii. 1.
8
Jason, probably of Thessalonica. Acts xvii. 5-9.
The words which follow, or perhaps all from the beginning of verse 25,
would appear to be St. Paul's greeting by his own hand. Compare 2 Thess.
iii. 17, 18.
1
APPENDIX.
ISAIAH XXVII., LXX.
IN THAT DAY God shall bring THE SWORD, the holy, and the
great, and the strong, upon the Dragon-snake in his flight;
upon the Dragon, the crooked snake; He shall take away
the Dragon.
In that day, a good vineyard, such as her soul loveth, to
take the rule of her.
I am a strong city, a city besieged.
In vain shall I give her to drink. For she shall be taken
by night, and by day her wall shall fall. There is none who
did not seize her.
Who will set me to guard a reed in a field? Because of
this hostility I set her aside, and indeed because of this the
Lord did all the things He drew up.¹
1
I am burned down, those who dwell in her shall cry; let
us make peace with Him, let us make peace; those who
come are children of Jacob.
Israel shall bud and burst into flower, and the inhabited
world shall be filled with his fruit.
1
He drew up. See Deut. xxxi. 22, xxxiii. 43.
ROMANS.
2
1
As he smote, shall he not also so be stricken? And as
he responded, shall he not so be answered?
Fighting and reproaching shall He send them forth-wert
thou not practised in the spirit of harshness-to answer them
in a spirit of passion.
By this means lawlessness shall be taken away from
Jacob; and this is the blessing when I take away his failure,
when they place all the stones of the altars which (stones)
were beaten down into fine dust. And let their trees not
remain, and their idols be hewed down like an oak at first
sight.1
3
The inhabited fold shall be let go as a fold deserted, and
it shall long time become a prey, and there shall they make
flocks to rest. And after a time there shall be no green
thing in her because of the drought.
4
Ye women who walk by sight, Hither! For there is not
a people that has understanding, therefore He Who made
them shall not have compassion on them, nor He Who
formed them pity them.5
And it shall be in that day, God shall fence them round
1 μakpáv, afar. Apparently meaning, Let the idols and all that suggests
them or is associated with them be cut down the moment it comes into
cognisance.
2 Fold. Apparently here the intention of moluviov, from wolμvn, a flock, for
which it is sometimes used.
3 Bóσknμa, that which is fed or fatted, but also food prey, in which sense it
appears to be used here of Palestine.
4 ἐρχόμεναι ἀπὸ θέας, apparently referring to the feminine practice of
walking by instinct rather than by the senses.
There is only one reason that a faithful Creator could have for being
wrath with that which He formed, namely, when they will not do that for
which He made them.
[ROMANS.
3
from the canal of the River as far as Rhinocorouroi; and do
you bring together to one place the sons of Israel.
GREAT TRUMPET.
And it shall be IN THAT DAY they shall sound with THE
And they shall come, those lost in the
land of the Assyrians, and those lost in Egypt, and they
shall bow down and worship the Lord upon the holy
mountain in Jerusalem.
TO CORINTHIANS (A).
ST. PAUL'S EPISTLE
RETRANSLATED.
Silver has a place whence it is produced, and there is
a place for gold whence it is washed out. But whence
was wisdom found? And what like is the place of
understanding? Gold and crystal shall not be named
1
with it, and its price is vessels of gold.-JOB xxviii. LXX.
森
​7
TO CORINTHIANS (A).
PAUL, called apostle of Christ Jesus by the will of God,
and Sosthenes the brother, TO THE CHURCH OF GOD, to
those sanctified in Christ Jesus, WHICH IS IN CORINTH,
CALLED SAINTS, with all those in every place who call upon¹
the Name of our Lord Jesus Christ, their Lord and ours,
GRACE TO YOU AND PEACE from God our Father, and from
the Lord Jesus Christ.
4. I render hearty thanks to my God continually con-
cerning you, for the grace of God which is given to you in
Christ Jesus, that in every thing you were enriched in Him,
in all utterance and in all insight, as the testimony of Christ
was made good among you; so that you came behind in no
gift or grace, in anxious expectation of the apocalypse of
our Lord Jesus Christ, who also shall confirm you till the end
blameless in the Day of our Lord Jesus Christ. Faithful is
the God in Whom you were called into fellowship with His
Son Jesus Christ our Lord.
10.
But I summon you, brethren, by the Name of our
Lord Jesus Christ, all to speak the same thing, and that there
¹ Who call upon, or upon whom has been invoked.
CORINTHIANS—A.]
4
be not divisions¹ among you; for you were well equipped in
the same mind and in the same purpose.
II. For it became evident to me concerning you,
brethren mine, by the affair of Chloe, that there are conten-
tions among you; and I say this, that each of you is saying,
I am of Paul, and I of Apollos, and I of Cephas, and I of
Christ. Has the Christ been cut up and distributed? Was
Paul crucified for you? Or were you baptised into the name
of Paul? I thank God that I baptised not a man of you but
Crispus and Gaius, so that no one can say you were baptised
into my name. I baptised also the house of Stephanas,
beyond this I do not remember³ baptising any one else.
4.
17. For Christ did not send me to baptise but to carry
the glad tidings, not in skilful speech, lest the cross of the
Christ should be made void. For to speak of the cross is
folly to the perishing, but to us who are being rescued it is
Divine power.
19.
For it has been written, I will destroy the cunning
of the skilful, and make void the perception of the intelligent.
¹ oxioµa, a cleft, rent, division.
2 The affair of Chloe. Both A.V. and R. v. translate as if St. Paul were
acting by hearsay, on the report of those of the household of Chloe. But this
is contrary to the plain meaning of dŋλów, and also a course which it is im-
possible to attribute to any one with St. Paul's knowledge of human
nature-unless, indeed, we suppose he was seeking to stir up strife instead of
allaying it.
3 I do not remember. oùк oîda inferring an effort made to recall any other
occasion.
4 Skilful speech. No one knew better than St. Paul that Christianity and
insight are not matters of logic, and that the most skilful reasoning and the
most persuasive eloquence are but as stammering lips and foreign language
to set forth what he calls ἡ πολυποίκιλος σοφία τοῦ θεοῦ, the manifold beauty
and skill of God.
5
[CORINTHIANS—A.
Where is the skilful?
Where is the learned ? Where is the
scientific investigator of this age? Has not God stultified
the wisdom of the world? For when in the wisdom of God
the world did not perceive God by The wisdom,³ God was
pleased to rescue, by the folly of the proclamation, those who
accept it.
22. And while Jews are asking for signs, and Greeks are
seeking skill, WE are proclaiming CHRIST CRUCIFIED, to
Jews an offence, and to Gentiles folly, but to the called
themselves CHRIST, DIVINE POWER AND DIVINE SKILL; for
the folly of God is wiser than men, and the weakness of God
is stronger than men.
26. For you see your calling, brethren, how not many of
you are wise according to the flesh, not many able, not many
of noble birth; but the foolish things of the world are picked
out by God that He may put the strong to shame; and the
base-born things of the world, and things it despises, God
chose out; things that are not, that He may leave
unemployed those that are, so that no flesh should boast
before God.
1 Learned. yраµµатeús, a secretary, clerk, the name of many officers at
Athens of various ranks, just as there are many clerks and secretaries among
us. The chief of the class were the clerks of the kкλŋola who had to read
out public documents.
2 συνζητὴς implies one engaged in search.
3 The wisdom. The article here is emphatic. There is such a thing as
wisdom, though it does not generally go by that name. Compare Job xxviii.
Sce appendix.
4 Skill in all things-arts, gymnastics, poetry, learning, &c., &c. was what
the Greek sought, and that with no mean success. Compare what Juvenal
says of him :-
Græculus esuriens in cœlum, jusseris, ibit."
A starveling Greek will go up into heaven if you tell him to."
ie., he will do the most incredible things,
CORINTHIANS-A.]
6
}
1
30. And you have your origin in Him in Christ Jesus,
who was made to us wisdom from God, and Righteousness,
and Sanctification, and Redemption, in order that the writing
may hold, He who boasts let him boast in the Lord.
II. And I, when I came to you, brethren, came not in
excellence of speech or of skill when I announced to you the
testimony of God. For I did not profess¹ to know anything.
among you but Jesus Christ, and Him crucified. And I con-
trived to reach you in weakness and in fear, and in much
trembling, and my speech was not in persuasive and eloquent²
words, but in manifestation of spirit and power, that your
confidence might be not in human skill but in Divine
power.
6. But we speak wisdom among the adult, but wisdom
not of this age, nor from the Archons of this age who are
left unemployed; but we speak Divine wisdom hidden away
in mystery, which God marked off beforehand, before the
ages, for our glory, which none of the Archons of this age
have learned to know, for if they had known it they would
not have crucified the Lord of the Glory; but it was in
For I did not profess. ekpiva seems to have this force here, though the
A.V. and R.V. rendering seems equally good.
2 And eloquent words. oopla means skill, understanding, excellence in
any direction, and as applied to speaking and instruction therefore rather
indicates eloquence, which in this particular line is practical wisdom.
3 Archons. &pxwv = ruler, and is here evidently used as in Daniel of Arch-
angels, Michael, the Archon of the Hebrews, and the Archons of the Persians
and the Greeks. A.V. translates princes in both places. These are left unem-
ployed of those who receive direct from the Father of the lights. See James i.
16, 17. See also Coloss. ii. 16-19.
They, i.e. the Archons. The men engaged in that Trial and Execution were
really instruments in the hands of the Archons of this world, though they knew
it not,
IM
7
[CORINTHIANS—A.
D
accordance with the Scripture-Things which eye saw not
and ear heard not, and which never entered¹ human heart,
Such did God prepare for those who love Him.
10. And God unveiled them to us through His Spirit. For
the Spirit tracks all things, even the depths of God. For who
among men knows the secrets of a man save the spirit of the
man that is in him? So also the secrets of God, none knows
save the spirit of God.
12. But we did not receive the spirit of the world, but the
Spirit that proceeds from God, that we may know the things
which God's favour showers upon us. Which also we speak,
not in words taught us of human wisdom, but in those taught
us of the Spirit, using spiritual discourse³ to spiritual
persons.
14. And a soulish man receives not the things of the
Spirit of God; for they are folly to him; and he is not able
to perceive them, because they are discerned by the higher
faculties of the spirit. But the spiritual man examines
closely the whole Universe, and he himself defies the scrutiny
4.
1 Entered. In the Greek, Went up upon.
2 Compare Acts ii. 33, and the whole of St. Peter's speech.
3 Using spiritual discourse. σvykρívw, to separate from other matter and
compound anew; which exactly describes St. Paul's language in his epistles,
in which he uses ordinary language to express, as far as may be, spiritual
things. It must be remembered that his correspondents had spiritual discern-
ment of no mean order, and would be able to grasp his intention in virtue of
their own spiritual insight, where others would see nothing but a somewhat
illiterate production. So New Testament Greek is a byword to-day among men
proficient in the classics, though doubtless some see further than others, and
Robert Browning seems, from some things he has written, to have had no
small insight into its real scope.
+ They are discerned by the higher faculties of the spirit. This seems to
be the intention of πνευματικώς ΑΝΑκρίνεται.
CORINTHIANSA.]
8
I
of all. For who knows the mind of the Lord, so as to
instruct Him? and we have the mind of Christ.1
III. And I, brethren, was not able to speak to you as to
spiritual persons, but as to fleshly, as to infants in Christ. I
fed you with milk, not with meat; for you were not as yet
strong enough. Neither are you even now strong enough,
for you are still fleshly; for since there is rivalry and strife.
among you, are you not fleshly and walking in the human
way 23
4
4. For when one says, I am of Paul; and another, I of
Apollos; are you not men? Who then is Apollos, and who
is Paul, save indeed ministers through whom faith was com-
municated to you, and to each as the Lord gave? I planted,
Apollos watered, but God made you grow. So neither is
he who plants anything, nor he who waters, but He who gives
growth, which is God. And he who plants and he who
waters are one, but each shall receive his own pay according
to his own toil, for we are fellow-workers of God. You are
GOD's husbandry, GOD's building.
5
10. According to the grace of God which was given to
me, like a skilful master-builder," I have laid a foundation
1 We have the mind of Christ. As in A.V. and R.V. which seems quite
correct, but equally correct appears to be, We have perception of Christ.
2 vnπlos, speechless, appears exactly equivalent to in-fans.
3 In the human way, Karà avoрwnov. Compare Eph. iv. 14.
1
I planted, Apollos watered, as connected with what follows; but in con-
nection with what precedes rather "I begot you and Apollos gave you your
feeding bottles."
Compare chap. iv. 15.
5 Are one. ἕν εἰσιν are one thing, apparently meaning one organism,
different members indeed, but of one body.
1
6
aрXITEKTWV (whence the English architect) means a chief artificer, i.c. a
director of labour, not the designer of the structure,
9
[CORINTHIANS—A.
and another raises the superstructure. But let each see what
sort of work he adds.
II. For another foundation can no one lay beside that in
position, which is Christ Jesus. And if any one builds upon
that foundation gold, silver, precious stones, wood, grass,
reed, the work of each shall become manifest, for THE DAY
shall make it clear when it is revealed in fire, and the fire
shall test the work of each, of what sort it is.
14. If any one's work remains, which he built upon it, he
shall receive pay. If any one's work is burned down he will
be fined, yet he himself shall be saved, but so as through
fire.
1
16. Do you not know that you are a shrine of God, and
that the Spirit of God dwells in you? If any one ruins the
shrine of God, him shall God ruin; for the shrine of God is
holy, which is you.
18. Let no one deceive himself. If any one thinks to be
wise among you in this age, let him become a fool that he
may be found wise; for the wisdom of this world is folly
with God; for it has been written, He snares the wise in
their own cunning; and, again, the Lord perceives the
calculations of the wise that they are vain.
21. So let no one boast in men; for all things are yours,
whether Paul, or Apollos, or Cephas, or the world, or life, or
death, or things impending, or things future-all are yours,
and you are Christ's, and Christ is God's.
Be fined. This seems to be the intention, meaning he shall be punished
as an incompetent workman, not as an individual man.
2 Snares. Spáσooμai, to grasp with the hand, lay hold of, seise.
CORINTHIANS-A.]
10
IV. Let a man reckon of us thus, as adjutants¹ of Christ,
and stewards of God's mysteries. As for the rest, it is re-
quired of stewards to be found faithful; but to me it is a
matter of the smallest concern that I am liable to be
examined of you, or of any human day. And, indeed, I do
not examine myself; for I have no load on my conscience,
but my justification is not to be found in that fact, but He
who examines me is Lord. So that you are not to decide
anything prematurely³ until the Lord come, Who shall both
illuminate the secrets of the darkness, and make manifest the
wishes of the hearts; and then the approval shall be spoken"
to each of God.
6. And these figures, brethren, I have applied to myself
and to Apollos for your profit, that in us you may learn what
it is not to go beyond the Scriptures, in order that you may
not snort one over another, despising each other. For who
distinguishes between you? Or what have you that you did
not receive? And if it was given you, why boast as if it
were your own achievement?
¹ iπηρéтns, a rower; and generally any one whatever in a ship's crew.
2nd. Any doer of hard work, a labourer, and so of any kind of servant or
assistant. 3rd. At Athens often of the servant who attended each man-at-
arms (dπλírns) to carry his baggage, rations, and shield. 4th. In Xenophon
inpéraι were a number of men in immediate attendance on the general as
aides-de-camp, or adjutants, which seems to yield the best sense here in con-
nection with the title of Lord.
2 Human day, as contrasted with THE DAY, i.e., with The Day of the Lord.
3 Prematurely. This seems exactly the force of πрò кαιроû.
1
• Shall be spoken. This seems the best rendering of yevhoetol. Compare
Matt. xxv. 14-30.
5 Snort. qvoiάw, to blow, puff, snort, breathe hard, pant, e.g. like a horse in
a chariot. St. Paul wants them to pull their best like well-trained cattle, and
not waste their energies in neighing to each other and snorting in rivalry one
over another, though pant they must if they pull their best,
II
CORINTHIANS-A.
2
8. Are you already sated? Are you already rich?
Have you got the kingdom without our knowledge? And
indeed I wish you had the kingdom, that we also might share
it with you; for I think God assigned to us the Apostles the
last place as condemned criminals, for we are become a
spectacle to the Universe, both to angels and men. We
are fools because of Christ, but you are sensible and practical
in Christ. We are weak, but you are strong. You are of
high repute, we unhonoured. Until this very hour we both
hunger and thirst and lack clothing; we are cuffed and never
at rest, and grow weary working with our own hands. When
abused we speak fair; when persecuted we are patient;
when spoken against we comfort. We are become the scum
of the Universe, the off-scouring of all things to this hour.
1 Without our knowledge. χωρὶς ἡμῶν = apart from us, independently of
us. Compare John xv. 5. ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν.
For apart
from me you can do nothing.
2 This seems to explain what precedes about snorting over each other. St.
Paul is far from wishing to hinder them if only they were on the right road-
in that case it would be all the better for him. His aim is to get them to pull
their best each individually, and not obstruct each other.
3 Condemned criminals. émiðavátios, condemned to death. See subse-
quent note on περίψημα.
4
→ Spectacle. Oéarpov (whence theatre), a place for public shows of various
kinds, and for assemblies-see Acts xix.-attached to every town of import-
ance in the then Roman Empire.
All pla
JJ
Sensible and practical. ppóviuos. In one sense Christianity does not
admit of prudence. "If a man will save his life let him lose it.' No prudent
man would have behaved like the good Samaritan.
6
• We comfort. тapakaλoûμev, As impossible to translate adequately as
the word Paraclete itself.
7 Off-scouring. replynua = any thing wiped-off, e.g. the sweepings of the
streets. Almost identical in meaning with kálapua, translated scum.
It was
the custom at Athens to reserve certain worthless persons, whom in case of
plague, famine, or other visitation from heaven, they used to throw into the
sea, in the belief that they would cleanse away or wipe off the guilt of the
CORINTHIANS-A.1
12
f
14. I do not write this to put you to shame, but I am
admonishing you as my beloved children. For if you had ten
thousand tutors¹ in Christ, still you have not many fathers.
For 12 begot you in Christ Jesus, through the Good message;
therefore I call upon³ you to be imitators of me.
17. Because of this I sent you Timothy, who is my child,
beloved and faithful in the Lord; who will remind you of my
ways in the things of Christ, precisely as I teach in all
directions in the Church.
5
18. But some were puffed up, as if because I were not
going to you; but I will go to you, and that forthwith, if
such be the will and purpose of the Lord, and I will learn,
not what they say who are puffed up, but their power; for
the rule of God is not in word but in power.
What is it you wish? Am I to go to you like a rod,
21.
nation, saying περίψημα ἡμῶν γενοῦ become our off-scouring. These men
were called κάθαρμα = scum, πepl↓nµa = off-scouring, and papµañós = poisoner
περίψημα
sorcerer, strictly one who uses drugs, a word used several times in the
Apocalypse of St. John.
-
1 Tutors. Taidaywyós (whence pedagogue) at Athens, the slave who went
with a boy from home to school and back again. Not so much, therefore, a
tutor as what Anglo-Indians call a Bearer.
2 I begot you. ¿yw iµâs èyévvnoa. The ego is emphatic.
3 Call upon. параκаλéw. See note on Rom. xii. 1.
4 Because of this. dià Toûto would perhaps be most closely rendered by
the provincialism, along of this.
5 My ways in the things of Christ, or more exactly, my ways, those in
Christ, the ways I have in Christ.
0 ὡς μὴ ἐρχομένου δὲ μοῦ. Apparently meaning that they were exulting at
Timothy's being sent, under the impression that the Apostle himself avoided
collision with them.
kingship, kingly rule, exercised during this day of
7 Rule. βασιλεία
grace through Apostles,
13
[CORINTHIANS—A.
2
or in love and in a spirit of gentleness? (v.) In short¹ forni-
cation is heard among you, and such fornication as does not
exist among the heathen, as if one had his father's wife.
And you are puffed up, and did not rather grieve, in order
that he might be removed from your midst who has done this
deed. For 1,3 though absent in body, yet present in spirit,
have already separated, as if present, him who has wrought
this baseness.4
4. In the name of our Lord Jesus Christ assemble your-
selves, my spirit also being present with the power of our
Lord Jesus Christ, and give over him who is such to Satan
for destruction of the flesh, in order that the spirit may be
rescued in the Day of the Lord.
6. Your boasting is not good. Do you not know that
a little bit of leaven leavens the whole lump? Clean out the
old leaven, in order that you may be a new lump; as you are
free from leaven. For our paschal lamb too is slain-Christ;
so let us keep the feast. Not in old leaven, not in leaven of
vileness and vice; but in freedom from leaven, that is in
purity and sincerity.
1 In short. Aws is used in this sense like Lat. denique. The sense of what
follows appears to have been missed completely through putting a fleshly
interpretation on spiritual language. 1st. St. Paul is not speaking by hearsay,
but from his own hearing in spiritual regions. Collate Jno. iv. 18, and xx. 21.
2nd. The sin spoken of is a spiritual one, in fact apparently the first beginning
of Babylon the great. The hiding of the leaven in the three measures of meal
by the woman. See Matt. xiii. 33. Lc. xiii. 21.
2 The heathen, or the Gentiles in a spiritual sense, as opposed the spiritual
Israel.
3 For I. èyw μèv yap. The ego is emphatic in antithesis to the you at the
beginning of the previous sentence.
Wrought this baseness, apparently the force of τοῦτο ΚΑΤεργασάμενον.
5 For destruction, eis õλe@pov = into destruction. Satan is a manslayer
from the beginning.
CORINTHIANS—A.]
14
9.
3
I wrote to you in my letter not to mix yourselves up
with¹ fornicators, but certainly I did not mean the fornicators
of this world, nor greedy people, nor robbers, nor idolaters;
for then you would need to go out of the world. And now I
have just written to you not to allow yourselves to associate
with any one who is named a brother, and is a fornicator,
or grasping, or an idolater, or abusive, or a drunkard, or a
robber; with such an one not even to eat. For what
business is it of mine to judge also those without? And as
for those within, are not you their judges? But those
without God judges.* Curse the ne'er-do-weel out of
yourselves.
VI. Dares any of you when he has an affair with another
to submit it for trial by the unjust, and not to the holy? Or
are you not aware that the saints shall judge the world?
And if you are the judges of the world, are you unworthy
to settle the smallest things? Do you not know that you
1
¹ To mix yourselves up with. ovvavauíyvvoðaι seems to be thus translated
at once literally and idiomatically, the preposition avà, up, appearing to have
the force as noted in other cases of referring the verb to spiritual regions; an
intention which the lively Corinthians apparently had not grasped.
2 Not to allow yourselves to associate with. The same word used again,
and with the same force. They were not to let him intrude among them in
spiritual matters, and in temporal matters they were to avoid him.
3 A brother. From this it would appear that some scandal had actually
occurred within the community, owing to an improper application of St.
Paul's doctrine of Christian liberty, that all things are lawful though all
things are not profitable. Still, it must be remembered that St. Paul did not
wrestle himself nor teach others to wrestle against blood and flesh. See
Eph. vi. 10-20, and if the unruly brother was warned in time he would pre-
sumably escape the punishment which impended over him and join with
the community in cursing out the ne'er-do-weel that had led him astray.
1 Observe that St. Paul was not a teacher of things which he did not
himself observe. Because he is an apostle he does not arrogate the right of
judging which he forbade to others, but cunningly avoids the responsibility.
[CORINTHIANS—A.
shall judge angels? Can you not then judge the affairs of
this life?¹
15
4. If then you have temporal cases, get those least
esteemed in the Church, and make them form a court. I
speak thus to turn you. Is there not among you a skilful
man, not one who can manage to decide in his brother's
affair, but does brother go to law with brother, and that
before unbelievers? Verily in this matter is your utter dis-
comfiture manifest," in that you have matters requiring
decision among yourselves. Why do you not rather endure
injustice 25 Why do you not rather allow yourselves to be
plundered? Whereas you do injustice, and you plunder, and
that brethren.
Mar
9. Or are you not aware that unjust men shall have no
share in the Kingly rules of God? Do not allow yourselves
to be led astray. Neither fornicators, nor idolaters, nor
1
Can you not then judge the affairs of this life. This appears to be the
intention of μntiye BITIKά, though it seems hopeless to attempt such brevity
in English. Blos, = life seems generally to mean the natural life of the soulish
man, (wn and its analogues being used of spiritual life.
? ¿vτρоný, a turning towards, respect, or reverence for one, and when
used absolutely shame, which seems the intention partly here.
Manifest. This word is supplied. St. Paul does not say it is manifest;
he says it exists, another instance of his very pregnant style.
4 Compare Lc. vi. 27-38.
• Endure injustice. In the affairs of this life we are not to resist evil,
Matt. v. 39, A.v. But in spiritual matters we may not acquiesce in injustice,
2 Thess. ii. 12. But this is no exception to the general rule. Where our own
affairs are concerned we are not to resist, but commit ourselves to the Lord,
who is Judge and Avenger. It is otherwise when the Lord's honour is at
stake. We may not acquiesce in injustice from man to his Maker, otherwise
we prefer the creature to the Creator.
6 Kingly rule. Bariλela may doubtless be translated kingdom, but
Christians in these days seem to forget that THEY are called to a share in the
Government, not to the position of subjects.
CORINTHIANS—A.]
16
!
adulterers, nor softs,¹ nor catamites, nor thieves, nor greedy,
nor drunkards, nor abusive, nor rapacious, shall have any
share in the Kingly rule of God; and such were some of you,
but you were washed, but you were made holy, but you were
made righteous in the Name of The Lord Jesus Christ, and
in The Spirit of our God.
3
12. All things are permitted me, but all things are not
profitable. All things are lawful, but I³ will not be mastered
by anything. Meats for the belly, and the belly for meats,
but God shall leave unemployed both it and them.
And the body is not for fornication but for the Lord, and
the Lord for the body. And God both awakened the Lord
from death and shall awaken us through His power.
15. Do you not know that your bodies are limbs of
Christ? Shall I then take the limbs of Christ and make
them limbs of a harlot? God forbid! Do you not know that
he who cleaves to the harlot is one body with her ?5 For it
says "The two shall become one flesh." But he who cleaves
to the Lord is one spirit with Him.5
18. Flee fornication.
Every failure that a man
man may
1 μaλakós seems to have just the force of its English equivalent soft, as
implying want of decision of character.
2 Evidently, since God is Omnipotent and Omniscient, all that happens is,
in one sense, permitted by Him in His infinite Wisdom. It is by what we do
that our own preference is discerned, and so ultimately by His action all
created beings shall learn to know what He prefers, and what therefore really
leads to happiness and contentment for the creature.
3 But I will not. ἀλλ᾽ οὐκ ἐγὼ .... The pronoun is emphatic.
4 From death not expressed separately, but evidently included in the
sense of the preceding verb. Here we are asleep, when we awaken to The
Life, then shall we live indeed.
5 With her, with Him. These words are supplied, but appear to be neces-
sary in English for perspicuity.
17
CORINTHIANS-A
commit is outside the body, but he who commits fornication
sins against his own body.
19. Or do you not know that your bodies are a shrine of
the Holy Spirit in you, Which you have from God, and you
are not your own? For you were bought for a price,¹ there-
fore glorify God in real earnest in your body.
VII. But concerning the things you wrote about, it is
noble³ for a man not to cling on by a woman;¹ but because
of
your fornications let each have his own wife, and let each
woman have her own husband.
1 For a price. One interpretation of the parable of the Merchantman
seeking goodly pearls. But an equally good translation appears to be you
were purchased of honour, or esteem, and are consequently bound to honour
the bargain, and not desert the Master Who has bought you; or if not for
honour then for self-interest, lest you fall into the hands of a worse master.
2 Glorify.
Compare Mal. i. 6. "A son glorifies his father and a slave his
lord; and if I am a father where is my glory? And if I am a lord, where is
my reverence ?"
Lat. pulcher. Hence in a
4 Not to cling on by a woman, but to master the Head. кρатeîv Thν
κρατεῖν τὴν
kepaλýν. Sec Col. ii. 19. кратéw, to conquer, master, outdo, surpass [St. Peter
insisted on being crucified head downwards], seise, win, keep, especially by
force. Compare Matt. xi. 11, 12, and v. 20; Jno. xiv. 12.
God's way is
always forward, upward, onward. We need not fear that He will lack
resource, or be wanting, because we surpass what has been done before, even
by the Master Himself, for a slave is not greater than his lord, nor an apostle
greater than He who sends him. Jno. xiii. 16. Neither has any one aught
but what he has received. I Cor. iv. 7.
3 Noble. Kaλós, beautiful, beauteous, fair.
moral sense noble, honourable. Lat. honestus.
yuraikòs µù äπтeola has precisely the force indicated by all classical usage,
though it is not the only obvious intention.
5 Your fornications. Greek, the fornications, but obviously with the
sense given. Corinth was a by-word in the matter, as indeed most sea-port
towns are apt to be to this day, and Corinth had a sea on each side. St.
Paul's position seems quite clear. Marriage he evidently esteems as a con-
cession to the weakness of the flesh; while for those who are equal to it
celibacy is preferable. Compare what he says subsequently chap. vii. 25-40.
CORINTHIANS---- A. |
18
3.
Let the man render to the woman her due, and
likewise the woman to her husband. The woman has not
power over¹ her own body, but the man; and similarly the
man has not power over¹ his own body but the woman; do
not rob each other; save it be by mutual agreement for a
season, that you may have leisure for your prayers; then bet
together again that Satan tempt you not through your weak-
ness; but this I say in accordance with my own feeling in
the matter, not by way of commandment.
MAN
7. But I want all men to be as I am myself; still each
has his own gift according to the grace of God, one in this
way, and one in that. Still I say to the unmarried and to
the widows; it is noble in them if they remain even as I,
but if they have not the needful self-control let them marry,
for it is better to marry than to be burned.4
10. But for the married I prescribe, not I but the Lord,
1 Has not power over, ovi ovoidČet. The same word occurs in chap. vi. 12,
where St. Paul says emphatically that he himself objects to be mastered by
anything, which sufficiently explains his attitude in the matter, and shows
how slavery to God gives a man mastery even over himself.
* κατὰ συγγνώμην. συγγνώμη, a fellow-feeling with another. St. Paul
appears to mean that it is the outcome of his own human sympathy, the
advice he gives as a man and a brother, not an apostolic injunction in things.
spiritual.
3 Gift according to grace. In the Greek one work xápioμa, which means
not only something freely given, but also given of favour, with intent to please
on the part of the giver, another instance of how much meaning may be
packed into one word in Greek.
(C
St Paul evidently means to be burned, inflamed, by passion. The key is,
doubtless, to be found in Gal. v. 16. I say then walk by spirit and fulfil not
the desire of the flesh." Like the true apostle he was, he sought in all things
to ease men's burdens, that they might realise their liberty and walk like free
men in integrity and uprightness, whether they preferred married life or
single. Sexual love he seems to say is all very well for those who like it, but
after all it is of the earth and of the flesh, and only a faint image of something
far superior in spiritual regions where there is neither male nor female, see
t
19
[CORINTHIANS--A
that a woman be not separated from her husband, and also
if she be separated from her husband¹ let her remain un-
married or be reconciled to her husband; and that a man put
not his wife away.2
12. And to the rest I say, not the Lord, if any brother has
an unbelieving wife, and she consents willingly to live with
him, let him not put her away²; and a woman who has an
unbelieving husband, and he consents willingly to live with
her, let her not leave the man. For the unbelieving man is
sanctified in the woman, and the unbelieving woman is sanc-
tified in the brother; otherwise were your children unclean,
but now are they holy.
15. But if the unbelieving one separates himself or her-
self, let the separation stand; the brother or sister is not
bound in such cases, but God has called you in peace.
For how dost thou know, O woman, if perchance thou shalt
save thine hushand? Or how knowest thou, O man, whether
Gal. iii. 28, and context. The same thing has been beautifully expressed by a
favourite American poet.
"And for ever and for ever,
As long as the river flows,
As long as the heart has passion,
And as long as life has woes.
The moon with its broken reflection,
And its shadows shall appear,
Like the symbol of love in heaven.
And its wavering image here."
-Longfellow's Bridge.
1
¹ Be separated from her husband. This evidently is intended to provide
for cases in which the husband acts in the matter.
==
2 Put away, leave. àpinui was used of divorce; but St. Paul, in using the
word, was not merely stating a practical rule for extreme cases, and it becomes
necessary to consider the other meanings of the word. Thus, the first and
intrinsic sense is to send forth, discharge. Others are to send away, let go,
loose, set free, leave alone, pass by, not notice, neglect.
3 Bound. οὐ δεδούλωται has not been enslaved. In all these cases each
rule is a simple deduction from the general law, to love God first and above
all, and your neighbour as yourself. God does not burden men, they burden
themselves and each other-suadente diabolo.
CORINTHIANS--A.|
20
1
thou shalt save thy wife? Save that to each as the Lord
distributed to him, as God has called to him, so let him walk.
Also this is my arrangement in all the Churches.
18. Was any called in circumcision? Let him so remain :
was any called in uncircumcision? Let him not be circum-
cised. Circumcision is nothing, and uncircumcision is
nothing, but the observing of God's commands. Let each
remain in that calling wherein he was called.
2I.
So.
Were you called as a slave, care not for it; but if
you have the opportunity of becoming free it is better to do
For he who is called in the Lord as a slave is emanci-
pated in the Lord. Similarly he who is called as a free man
is a slave of Christ. You were bought with a price, be not
found in bondage to men. Let each wherein he was called,
brethren, therein remain in the presence of God.
1 In the presence of God. This seems the most satisfactory rendering of
Tapà Oew. At the fall Adam and his wife appcar to have forgotten that God
saw all that they did, and was compelled to act in some way upon that know-
ledge. Can any more worthy or considerate course be devised than that He
took. Similarly when Cain's offering was not acceptable, and his coun-
tenance fell; God saw it all, and was not offended. It was well that
Cain should be grieved and angry that his offering had not been accepted, but
he was in danger of laying the blame in the wrong place, that is, not on his
own shoulders; and God seeks to bring him to a better mind. He appeared
to him, or at least He spoke to him, and said, "Why were you so greatly
grieved, and why is your countenance fallen ? If you offered rightly would
you not get your due ? Have you failed? Keep quiet, and you will rule over
him. He looks up to you." But Cain could not accept such loving fatherly
advice, and with his own hand brought death into the human race. This
involved further action on the part of a faithful Creator. He comes to Cain
and says,
"Where is Abel, thy brother?" Cain could not face the responsi-
bility of his own act, and said "I know not." But the Almighty says in
effect, "What am I to do? Your brother's blood cries to me from the ground.”
Cain may have been sorry, or he may have sought to justify his act to himself,
but this was not the point. How was God to justify Himself before His
creatures and retain their honour and love as a faithful Creator P
21
[CORINTHIANS—A.
25. But concerning the unwedded, I have no command
from the Lord, but I give my opinion as one by the Lord's
compassion accounted faithful. I consider, then, this to be
good, because of the present constraint-that it is good for
a man to be thus minded:-Art thou bound to a woman?
Seek not release. Art thou loosed from a woman? Seek
not a woman.¹ But if also thou marry thou hast not failed,
and if the virgin be given in marriage she has not failed
but such will have affliction in the flesh, but I spare you.
29. But this I say, brethren, the time is short; for what
remains it may suffice that those who have wives be as
though they had not ;" and those who lament as though they
lamented not, and those who rejoice as though they rejoiced
not, and those who buy as if they were not entering on
possession, and those who use the world as not fully using it;"
4
1 It is obvious that if a man marries he gives-to quote Lord Bacon-
hostages to fortune, i.e. he offers to the god of this world so many more
vulnerable points which will assuredly be attacked, and which he therefore
will have to guard.
2 Affliction. Oxis. See note on this word under Eph. vi. 12.
3 As though they had not. The negative here is conditional, un, not oùê.
St. Paul could not have written ouk, for then he would have been telling them
to ignore their responsibilities. The meaning is rather as if they had them
by chance, unintentionally, and so fulfilled their duties as best they could
under the circumstances-not as finding in this life the end and object of their
existence.
1
¹ Not fully using it. µǹ kaтaxpúμevoi. The proposition xarà in composi-
tion often has the force of thoroughness. But St. Paul appears to use it often
to denote the sphere of action to which the verb is to be referred. kaтaɣρàμevoι
would thus have the force of using in the earthly sphere, as a child of earth.
They are not to use the things of this life for temporal ends, but "make to
yourselves friends of the mammon of this injustice, that when it gives out
they may receive you into lasting dwellings," Lc. xvi. 9. They may eat and
drink, marry, and be given in marriage, but these things must not be the end
and object of their existence as they are with the children of this world.
CORINTHIANS—A.]
22
for the outward frame of this world leads astray, and I
want you to be free from care.¹
The unmarried cares for the things of the Lord, how he
shall please the Lord; and the married man cares for the
things of the world, how he shall please his wife. And there
is a distinction between the wife and the virgin; the un-
married woman cares for the things of the Lord, that she may
be holy both in body and in spirit. She who is married cares
for the things of the world, how she shall please her husband.
But this I say for you to use as you find it useful; not to cast
a snare upon you, but for the furtherance of gentlemanly
conduct, and to fit you to sit beside the Lord without
distraction.
3
36. But if any one feels that he is not acting in gentle-
manly fashion towards the girl, if she be of full age-and it
ought so to be-let him do what he will, he sins not, let them
marry. But he who has determined in his heart that he is
under no necessity, and has power over his own will, and has
decided in his own heart to keep the virgin his own, does
well. So he who gives her in marriage does well, and he who
avoids giving her does better.
39. A wife is bound for such time as her husband lives;
1
Begone, dull Care,
I pry'thee begone from me;
Begone, dull Care,
Thou and I shall never agree.-Old Song.
Care killed a cat.-Old proverb.
Bpóxos, noose, slip-knot; usually of a snare of some sort, or for hanging
or strangling. St. Paul's object is not to give rules of conduct, but to teach
his converts to judge and decide for themselves. This is what men are ever
loth to do, and in seeking to walk by rule bring themselves into bondage.
3 Towards the girl-or, more literally-towards his virgin, meaning a
daughter or ward,
23
[CORINTHIANS—A.
1
but if the man be laid to sleep she is free to be married to
whom she will, only in the Lord; but she is more blessed if
she remain as she is, in my opinion, and I also seem to have
a breath¹ from God.
ខ
3
VIII. But about those idol-offerings, we know that we all
have insight. Insight puffs up, but love builds up. If any-
one thinks he has learned to know anything he has learned.
to know nothing as yet, as it behoves him to learn. But if
anyone loves God, that man is known of Him.5
4. Concerning, then, the eating of idol-offerings, we
know that there is no idol" in the world, and that there is no
other God, but only One. For also if indeed there are that
are called gods, whether in heaven or upon earth—as there
are gods many and lords many-still FOR US there is ONE
1 Tveûμa. Strictly, something breathed, or blown, from πvéw.
πνεῦμα.
2 Those idol-offerings. St. Paul is probably referring to some reference
that had been made to him by his correspondents.
3 Insight.
Latin cognitio. But see subsequent note on the verb yyvwσкw.
4
· γιγνώσκω to learn to know, hence, in past tenses, often equivalent to
the present of our verb to know. Compare the saying attributed to Socrates,
that wise men and fools differed only in this, that the fool is a fool and does
not know it, whereas the wise man has the wit to know that he is a fool.
5 Is known of Him. So we read Deut. xxxiv. 10, 11. LXX., "And there
arose, not so far, a prophet in Israel like Moses, for the Lord learned to know
(ěyvw) him face to face in all the signs and wonders which the Lord sent him
}}
to work
"
•
yvŵois, an inquiry, judgment, especially of a judicial kind.
Ο εἴδωλον
an image, phantom, of disembodied spirits, &c. Not, therefore
the material statue, according to modern Sadduceean ideas, but the power
behind it, which was really the object of worship.
""
7 Compare the book of Judith.
nezzar ?
Judith vi. 2.
Belshazzar or Baltasar. Daniel v.
tion, Daniel iii. 31, iv. 34 in LXX,
"And who is God if not Nebuchad-
Compare also Daniel's speech before,
Also Nebuchadnezzar's own proclama.
Dan, iv. in A,V.
CORINTHIANS-A.]
24
I
GOD, the Father out of Whom are all things and we into
Him; and ONE LORD, Jesus Christ, through whom are all
things and we through Him.
7. But all have not this insight; but some with con-
sciousness within them of the idol to this day, eat it as an
idol-offering, and their conscience being weak is defiled.
8. But meat sets us not beside God¹; for neither if we
abstain do we come short, nor if we eat do we overflow; but
see lest any way this liberty2 of yours become a stumbling
block to the weak.
IO. For if anyone see thee who hast insight sitting at
meat in an idol's temple, shall not his conscience who is weak
be built up into eating the idol-offerings? For the weakly
one is destroyed in thine insight, the brother for whom Christ
died, and in sinning thus against the brethren and striking
their weak conscience you sin against Christ.
13.
Wherefore if meat offends my brother I will not eat
(ix.)
flesh for ever, that I may not scandalise my brother.
Am I not free? Am I not an apostle?
Am I not an apostle? Have I not seen
Jesus our Lord ? If I am not an apostle to others, yet at
least to you I am, for you are in the Lord the seal of my
apostleship.
3. My defence to those who examine me is this: Have
1
1 Sets us not beside God. We do not sufficiently recognise that the
Eternal Son of God became man in order to set us beside Himself over the
whole Universe. See the concluding words of the letter to the Angel of the
Church in Laodicen. Apoc. iii. 21, 22. Also Rom. xiv. 10-12 and note
thereon. Also Dan. vii. and Apoc. xx.
2 Liberty. Eovola
power. means, authority, to do a thing.
3 The point of the argument here seems seldom appreciated. St. Paul
argues that as far as liberty, power, authority, &c., is concerned, he has it all
if anyone has, but what he fears is being a hindrance to his brother in Christ,
25
[CORINTHIANS—A.
we not liberty¹ to eat and drink? Have we not liberty to
take round with us a sister as wife, as the other apostles do,
and the brothers of the Lord, and Cephas? Or is it I only
and Barnabas that have not liberty¹ to abstain from work?
7. What soldier ever takes the field at his own cost?
Who plants a vineyard and does not eat its fruit? Who
shepherds a flock, and eats not of the proceeds of its
milk?
8. Do I say these things as a man, or does the law too
say the same? For in Moses' law it is written, "Thou shalt
not muzzle an ox when he is threshing." Does God interest
Himself about the oxen, or does He say it altogether because
of us?
For it was written because of us, because it is well
that the ploughman should plough in hope, and that he who
threshes should do so in hope of having his share.
3
II. If we sowed to you the spirituals is it a great matter
if we reap your carnal goods? If others have a share in this
your power shall not we rather? But we did not use this
1 Liberty. The word is
ovala in each case. See previous note.
2 To abstain from work. Evidently the meaning is that they were free to
abstain from supplying their temporal needs by manual labour, a practice
which some seem to have impugned, arguing that to earn his own living
shewed that St. Paul was afraid to live on his converts; which he so far admits
as to say that he fears to offend his brother and so sin against Christ.
3 Does God interest Himself about the oxen? Certainly, for they are
creatures of His hand, and He would have us do the same, that is why he gives
the injunction quoted. Compare Job xxxviii. 39-xxxix. 30. He would have
us not less considerate of the subject animal creation. But if He so cares for
them, how much more for us whom He made in His own image? And how
exquisitely painful must it be to Him to see us acting in a manner unworthy
of our high estate and calling! Compare Lc. xii, 6, 7.
A This your power. Apparently meaning the power of the purse, whereby
they were able to minister to the temporal needs of those who supplied their
spiritual needs.
CORINTHIANS-A.]
26
power, but endure¹ all things, that we may inflict no injury?
on the evangel of the Christ.
13. Do you not know that they who do the work of the
temple are fed out of the temple? And they who live in
attendance on the altar receive their share of the offerings?
So also the Lord ordained that they who proclaim the good
message should live out of it.
15. But for my part I have used none of these privileges,
and I did not write thus in order that it might be done in my
case; for it is better in my opinion to die, rather than any
one shall make empty my boast.
16. For if I preach the gospel that is nothing for me to
boast of, for a necessity lies upon me, for it is woe to me if
I preach not the gospel. For if I do this willingly I have
my hire, and if unwillingly, I have been trusted with the
stewardship.
4
18. What, then, is my hire ? It is this-that when I
?5
preach the gospel I will set forth the gospel free of charge,
so as not fully to use my power in the gospel. For when I
was free from all I enslaved myself to all, in order that I may
gain the more, and became to the Jews as a Jew that I may
gain Jews; to those under law," as under law, though
¹ oréyw, to cover closely (apparently akin to tectum), especially to keep
Also to contain, hold. Also to sustain, bear (of ice), support.
out wet.
2 ἐγκοπή = an incision, and here apparently a wound.
3 Live, Sv. Not as before, koliew, to eat, be fed, receive sustenance.
4 Hire.
μioldy, wages, pay, hire; translated reward in A.V. both here
and in Matt. vi. 1, 2, &c., q.V.
"My hire. The pronoun here is emphatic. What did St. Paul propose to
himself as the reward of all he was doing. For his answer, see verse 23 sq.
"Those under law. Probably he was thinking of the Roman Jus. Com-
pare Rom. vii. 1-6, and the whole tenour of the epistle.
27
[CORINTHIANS-A.
$
myself not under law, that I may gain those under law; to
the lawless as without law, not as being lawless of God, but
as in law of Christ,' that I may win the lawless.
22.
I was found weak by the weak, that I might gain
the weak. To all I was found everything, that by all means.
I may save some; and all things I do because of the gospel,
that I may obtain a share in it.º
24. Do you not know that when men run in a race they
all run, but one receives the prize? So run that you may
grasp firmly.
4
25. And every one who contends in the games exercises
self-control in all things, and they indeed that they may get
a perishable crown, but we an imperishable; I therefore run
thus, not like a dark horse; and thus I box, not as if I were
thrashing air, but I aim my blows straight at my body, and
keep it in slavery, lest by any means, after acting as a herald
to others I myself be found base coin.?
1 ἄνομος θεοῦ, ἔννομος Χριστοῦ. These defy translation, and only some sort
of transliteration seems possible.
* Obtain a share in it, συγκοινωνὸς αὐτοῦ γένωμαι seems almost equivalent
to " may become a partner in the business." Indeed, to use his own expres-
sion, St. Paul had put on Christ, and he was never a man to do things by
halves. Compare Rom. ix. 1-5.
3 ¿yà Tolvuv. The ego is emphatic. St. Paul says this is his way, whatever
others may prefer.
_
4 Like a dark horse. àdhλws, adverb from à privative and dĥλos, visible,
clear, manifest, seems to have precisely this force, and the Greek athletic
contests were to them much what horse racing is to us.
Thrashing. dépw means strictly to skin, flay; but is here evidently used
like the English to tan, hide, i.e. to cudgel, thrash.
6 I aim my blows straight at. iπwriάw, to strike one under the eye, give
him one in the eye, blacken his eye, beat him black and blue. St. Paul's
language here is evidently taken straight from the vocabulary of the Grecian
games.
7 Base coin, adókμos unproved, and so spurious, and of coin, base,
CORINTHIANS-A.]
28
4
X. For I do not wish you to be ignorant, brethren, that
our fathers all passed under the cloud,¹ and all went through
the sea to the other side, and were all baptised into Moses
in the cloud and in the sea; and all ate the same spiritual
food, and all drank the same spiritual draught, for they used
to drink water out of a spiritual rock which was following
them, and that rock was the Christ.2
5. But with the majority of them God was not pleased,
for they were strewn on the face of the desert; and these
things became types for our instruction, that we might not
set our hearts on worthless things as they did.
7. And do not become idolaters as did some of them, as
has been written, The people sat down to eat and drink, and
stood up to play like children."
8. Neither let us commit fornication, as some of them
committed, and fell in one day twenty-three thousand.¹
9. Neither let us wear out the patience of the Christ as
¹ Passed under the cloud, iro тhv vepéλny ĥoav. Not were under the cloud,
which would be ὑπὸ τῆ νεφέλῃ ἦσαν.
2 Was the Christ. A good instance of what St. Paul calls AIAvola. See
notes on Eph. iv. 17-19.
3 The people
like children. A verbally exact quotation from
LXX.
ειν
ralÇew means to play like a child. They wasted their time in idle sport
instead of being intent on the purposes of Jehovah, and seeking to enter into
His plans for them. The allusion is to the childish folly of Aaron's golden
calf, of which they were guilty while Moses was actually in the Mount to
receive the Law from the Almighty. See Ex. xxxii. So did the god of this
world prevail to lead them astray, and, unknown to them, to divert their
attention from Jehovah and bring His anger upon them.
4 Twenty-three thousand. Both LXX. and A.V. have 24,000, see Numbers
XXV. The offence was not so much the carnal sin itself but the idolatry of
which it was the outward symptom and evidence, the desertion of Jehovah
for Baal-peor.
6
5 Wear out the patience. This appears to be the intention of 'EKπeipάw.
We are to try the difficult points-see Rom. ii. 17-20, and notes thereon- but
this must be because we are unavoidably in doubt, and with a real and honest
29 [CORINTHIANS —A .
some of them did with their provocations, and perished by
the serpents.
10. Neither murmur, as some of them murmured, and
perished under the Destroyer,¹
II. And these things occurred to them for types, and
were written for our admonition upon whom the ends of the
ages² are come down; so let him who thinks he stands see
that he fall not.
13. You are not taken of trial beyond the lot of man, and
God is faithful and will not permit you to be tried beyond
your powers of endurance, but will make with the trial also
desire to find out what is God's will and do it. To make further trial when
we know God's will, or knowing it to fail in obedience, is to provoke God to
anger, as the Israelites did in the wilderness time after time. The story of
their provocations is set down for our instruction, but we seem to miss the
point through careless reading or Sadduceean ideas.
1 The allusion is evidently to Numb. xiv., when, after the return of the
spies, the congregation murmured and would not go forward, and were turned
back to wander in the wilderness and perish there, all those over twenty years
of age, except the two faithful spies. They would not trust and obey Jehovah,
and so He gave them into the hand of Satan, the manslayer. Compare Ps.
xvi. 13, 1 Cor. v. 1-8.
The ends of the ages. The world's history may be divided into ages in
many different ways, but the principal divisions are-1st, The Patriarchal;
2nd, The Mosaic; 3rd, The Christian; which shall include and conclude all
the other ages in the thousand years' reign of Christ and His saints on the
earth. See Dan. vii.; Apoc. xx., and other passages.
It may be remarked here that the geologic ages undoubtedly include
periods long previous to the beginning of the present order of things, com-
mencing when the Spirit of God moved on the face of the waters and God said,
Let there be light (Gen. i. 2). Astronomy, again, deals with ages, compared
with which geological ages are dwarfed to insignificance, and deals with the
comparative ages not only of planets but of suns, and beholds the heavens
waxing old like a garment (compare Ps. cii. 25-27), and perhaps, at times,
sees individual members of the starry host changed like a vesture, But these
things are of comparatively small moment to the human race so long as the
effects of the fall continue. Let him set to work to do away with the blunder
and its results, that so he may enter upon his inheritance, which is the
monarchy of the heavens, as heir of God and joint-heir with Christ.
CORINTHIANS--A.]
30
+
the egress, that you may be able to hold out; therefore, my
dear friends, flee from the service of phantoms.¹
15. I speak as to sensible men, judge you my words.
The cup of the blessing which we bless, is it not the fellow-
ship in the blood of the Christ? The bread, which we break,
is it not the fellowship in the body of the Christ? For one
bread and one body are we, though many individuals, for we
all receive our share out of the one bread.2
S
18. You see Israel after the flesh. Are not they who eat
the offerings sharers of the altar? What, then, do I say?
That an idol-offering³ is any thing, or that an idol³ is any
thing? No! But what they offer they offer to dæmons and
not to God; and I do not want you to have fellowship with
the dæmons. 4
21.
You cannot drink the Lord's cup and the cup of
dæmons. You cannot share in the Lord's table and in the
1 From the service of phantoms. Tĥs eidwλorarpelas, which is inconsistent
with the worship of the only Living and genuine God. Compare 1 Thess. i.,
and notes thereon.
· ἐκ τοῦ ἑνὸς ἄρτου Out of the one bread; indicating that what we share
is something other than the physical bread which we eat, which yet is One
Bread wherever the blessed rite is duly observed.
3 Idol-offering, idol. This word, idol, has come through our Sadducceean
ideas to have a completely different meaning from the Greek, eldwλov
phantom. What is intended may perhaps be better understood by considering
the worship of ancestors now prevalent in China, for the shades of good and
estimable men are as worthy of worship and honour as any other phantoms, or
denizens of the unseen world. Jesus Christ, through Whom we have access
to the Father, is a Living Man, and no phantom. See Jno. i. 1-3, and
many other passages.
گیا
= a
The dæmons. Such St. Paul clearly says were the heathen gods of
Greece and Rome-created beings apparently belonging to this earth, and
probably, also, distinct from the Archons, who were used as God's messengers
to men, as we see in the book of Daniel. But compare Col. ii. 16-23.
5 AND the cup of dæmons, &c. So Jesus of Nazereth said, You cannot
serve God and Mammon. God brooks no rival He must be trusted all in all
or not at all.
31
[CORINTHIANS—A.
table of dæmons. Or shall we provoke the Lord to jealousy?
Are we stronger than He?
23. All things are permitted, but all things are not profit-
able. All things are permitted, but all things do not build up.2
Let each one seek not his own profit but that of the other."
25. Everything that is sold in market eat, without
questioning because of conscience, for the earth is the Lord's
and all that it contains.
27. And if anyone of the unbelieving invites you, and
you wish to go, all that is placed beside you eat, without
questioning because of conscience.
28. But if anyone say, This is a temple-offering, do not
eat because of him who informed you-conscience I say, not
your own but the other's, for why is my liberty decided by
another's conscience ? If I have a share in grace why am I
spoken ill of in a matter over which I am thankful.6
All things are permitted. If we prefer the fellowship of the dæmons to
that of the Almighty, be sure He will put no constraint upon us but that of
love. This is precisely the choice which we have to make.
There is a building up, however, which is destruction.
2 Do not build up.
See chap. viii. 10, &c.
3 But that of the other. This holds even when the Almighty is The Other.
The mistake Adam and Eve made, and afterwards Cain, was in not considering
how their action affected their Almighty and Omniscient Creator, who is loving
and faithful to all the creatures of His hand, and Who has to put right what
we put wrong, or be found other than the Faithful Creator He is. Compare
Antony and Cleopatra. Act 2, scene 2.
* In market, ἐν μακέλλῳ. μακέλλον is evidently the Latin macelium in Greek
form. It means strictly a butcher's stall, shambles, but was used generally for
the provision market where all sorts of eatables were sold.
5 By another's conscience. The argument seems to be that the intrinsic
nature of the action is unchanged by the other's action, but because of it he
has to be considered and the problem is altered.
6 Over which I am thankful. St. Paul seems to mean it is well to eat good
food and be thankful for it, but no Christian can be thankful for an attempt to
make him a partaker in a table of dæmons, so that what he might eat with
profit as food he should decline if it involves this.
!
CORINTHIANS-A.]
32
31. Whether then you eat, or whether you drink, or
whatever you do, do all to God's glory. Be found walking
securely¹ as regards Jews and Greeks and the Church of God;
as I also please everyone in all things, not seeking my own
ends but the profit of the many, that they may be rescued.
Be imitators of me, as I also am of Christ.
XI. Now I praise you in that you keep in memory all
my sayings and doings and hold fast the things transmitted
to you as I transmitted them. But I wish you to know that
the Christ is the head of every man, and the man head of
womankind and God is head of the Christ.
4. Any man who worships or prophesies with anything
on his head dishonours his head; but any woman who wor-
ships or prophesies with uncovered head dishonours her
head, for it is one and the same thing as if she were shaved.
For if a woman wears no covering let her cut her hair short;
but if it is unseemly for a woman to wear her hair short or to
shave her head let her wear a covering upon it.¹
I
1 Walking securely. àmрóσкожоs means without stumbling, but also unfore-
seen, not thought of. In this matter the followers of Christ need to be
constantly on their guard, for the god of this world and all who serve him will
make them stumble if he can, and those who walk by faith will find the egress
which God provides in every trial, often in a very simple and unexpected way.
Compare Lc. xxiv.
2 Ends, profit. ovμpopá, a bringing together, but usually an event,
circumstance, hap, chance.
3 The R.v. divides the sense thus, as well as the Greek version, although
for the sake of reference the old division is given in the numbering.
1
¹ The argument is perhaps difficult to follow because it deals with things
unseen, which it is the very essence of The Message to make paramount. The
principle enunciated appears to be that outward action should correspond to
and shew forth hidden truths. Every man stands, or should stand, directly
under the headship of the invisible Christ. (Matt. xxiii. 9; Col. ii. 18, 19.)
His head is covered no less than the woman's, but the covering is invisible to
the eye of sense, and he therefore wears nothing on his head. The woman,
33
[CORINTHIANS—A
7.
For a man indeed ought not to cover his head, seeing
that he is the image and glory of God; but the woman is the
glory of man, for man is not out of woman, but woman out of
man, for man also was not created because of the woman,
but woman because of the man, therefore the woman ought
to have authority over her head¹ because of the angels.
11. Still neither is woman independent of man, nor man of
woman in the Lord; for as the woman is out of the man,2 so also
is the man by the woman," but all things originate from God.
13. Use your own discernment. Is it becoming for a
woman to worship God unveiled? Or does not nature itself
teach you that if a man wear his hair long it is unbecoming,
but if a woman have long hair it is a glory to her? For the
long hair has been given to her for a veil. But if anyone
wants to be quarrelsome we have no such custom, neither
have the churches of God.
17. But this I transmit to you in no spirit of praise, that
your assemblies tend not to profit but to damage; for first
when you are assembled in church I hear that schisms are
however, stands under the visible headship of man, whether of her own
husband, or of those over her in the Lord. She therefore should wear a
material covering in token that she accepts this subordination to visible
headship.
1 Authority over her head, i.e. external authority symbolised by a covering
worn on the head. It was through neglect of this precaution that Eve was
beguiled by the enemy into eating of the forbidden tree.
See 1 Tim. ii. 11-14.
2 Out of man, by creation. See Gen. ii. 18-25.
3 By the woman, or through the woman, i.e. by birth.
4 Schisms. oxloμa from oxi(w, to split, to cleave. The word has come to
have a technical meaning which is well understood. Schism, or division,
rending, is the result of the misuse of opportunities of choice, preference,
alperis. Such opportunities are necessary and unavoidable. Rightly used
they are opportunities of good, for in them individuals can show by their
action their preference for what is good, and thereby the church will be built
up. If abused, however, they lead very soon to schism, which is only to be
avoided by each considering his neighbour's interests rather than his own.
CORINTHIANS-A.]
34
beginning among you; and this in part I believe, for there
must be preferences¹ among you in order that it may be seen
who among you stand the proof.
20. When you² therefore assemble together it is not to eat
the Lord's supper, for in your eating each concerns himself first
about getting his own meal, and one lacks bread while another
drinks to excess. Have you not houses to eat and drink in?
Or do you despise the Church of God and put to shame those
who lack? What am I to say to you? Shall I praise you?
In this I praise you not, for I received from the Master
what I also handed on to you, that the Lord Jesus, on the
night when He was given up took bread, and after returning
thanks broke it and said, THIS IS MY BODY, WHICH IS FOR
YOUR SAFETY.3 DO THIS TO MY MEMORY.
1
¹ Preferences. alpeois, from aipéouai, a choosing, choice; not heresies
therefore in the technical sense, which, however, result when the opportunity
for choice is abused. When evil is preferred to good the act of choice
becomes heresy, which soon leads to schism. Compare Rom. ii. 17-20 and
notes thereon.
2 You. The pronoun is emphatic. Your actions, St. Paul says, show
clearly that your purpose is to sup yourselves, not to celebrate the Lord's
Supper, which is a spiritual feast.
3 For your safety. тù vπèρ uv. Another instance of brevity almost
impossible in English. In the classics we find θύειν ὑπὲρ τῆς πόλεως to offer
in sacrifice on behalf of the city, for its safety, for its good; and this seems to
be the intention here, though other meanings are not excluded, e.g. Which is
over you, and indeed it would be difficult, if not impossible, to improve in
English upon Which is given for you, except that it does not here follow the
Greek construction so closely.
We must remember that as man He had fulfilled the law, wholly and
completely, and found acceptance with God, Who had said, This is My
beloved Son, in whom I am well pleased. Had He stood alone therefore
nothing further was wanting. But if the human race was to be reconciled,
and raised to that for which it was created, He must confess on its behalf that
life in fallen flesh, even when the individual was reconciled, was not worth
living, and throwing it away as a worthless thing, receive in its place the new
life by resurrection, that so He might impart it to all men who would accept
the precious gift at his hands.
[CORINTHIANS—A.
35
25. Likewise
also
also the cup,
after the meal was
ended, saying, THIS CUP IS THE NEW COVENANT IN MY
BLOOD. DO THIS WHENEVER YOU DRINK TO MY MEMORY.
For whenever you eat that bread and drink the cup you
proclaim on earth the death of the Lord until He come; so
that whoever eats the bread or drinks the cup of the Lord in
an unworthy spirit¹ shall be guilty of the body and of the
blood of the Lord.
28. But let a man test himself, and so let him eat of the
bread and drink of the cup; for he who eats and drinks, eats
and drinks judgment for himself if he discern not the body.
Because this exists among you many are weak and sickly,
¹ In an unworthy spirit. There is no mention of spirit in the Greek, it is
simply ȧvaşlws = unworthily, but this in itself conveys little idea in English;
for in the obvious meaning of the words no one can be worthy to partake of
this Divine mystery, and the only acceptable offering we can bring is a broken
spirit and a contrite heart, which recognises its own unworthiness and power-
lessness for good, and so eats and drinks in obedience, and from sheer need of
the spiritual sustenance so ministered to him.
These sacred mysteries do not act as charms; but if they are to profit us,
as they were intended to do, we must celebrate them with discernment of their
import, and in sincerity of heart. If the narrative of the institution, and of
the immediately following sacrifice, consummated on our behalf, be true, it is
clearly impossible to partake in the rite without acknowledging our fallen
state and the Divine remedy provided. If we do not accept the narrative, but
regard the crucifixion as an ordinary execution of fallen man, whether just or
not, it is evident that we associate ourselves not with His disciples, who
indeed forsook Him and fled, but never consented to the execution; but with
the agents in the act, whether the Jewish nation who demanded it, or Pontius
Pilate and those under him who carried it out, not apparently willingly or
approvingly, far from it, but submitting to the demands of His accusers. So
partaking of it a man clearly deserves and must expect chastisement from a
Living and genuine God, and if he receive it will bethink himself and
endeavour to discover wherein he offends his loving Heavenly Father, or the
great Captain of his salvation; and if he be in earnest in the endeavour, will
receive enlightenment, and not chastisement, or rather perhaps through
chastisement.
1
CORINTHIANS-- A.]
36
and some sleep; but if we thoroughly discerned ourselves we
should not be judged; but when we are judged of the Lord
we are chastised that we may not be condemned with the
world.
33. So, my brethren, when you assemble to that eating.
wait for one another. If any is hungry let him eat at home,
that your assemblies may not be for judgment; and the other
things¹ I will arrange when I come.
XII. But about the things spiritual, brethren, I desire
you not to ignore them. For you know that when you were
gentiles you had recourse to the voiceless phantoms,
following just as you were led. Wherefore I do you to wit
that no one speaking in a spirit of God calls Jesus accursed,
neither can anyone say LORD JESUS save in Holy Spirit.3
4. There are gifts and graces manifold, but the same
spirit. And there are different kinds of service, yet the same
Lord. And there are varieties of inspirations, yet it is the
same God Who works them all in the different individuals.
4
7. But to each is given the manifestation of the spirit
¹ The other things. rà λoirà, apparently alluding to some references which
had been made on the subject of public worship or the behaviour in their
assemblies. It would seem that public worship was not yet fully organised in
liturgical form, and that the proceedings were very informal, and more or less
improvised on the spot. This informality had been abused by some to the
substitution of an ill-regulated social gathering for the solemn celebration of
the Lord's Supper in contrition of heart for the failures which had necessitated
His passion and hindered His rule upon earth.
2 In a spirit of God. Compare Apoc. iv. 5. "And seven torches of fire
burning before the throne, which are the seven spirits of God."
3 Holy spirit. Compare note on Rom. v. 5.
1 Inspirations. évépynua something wrought in a person; but of
¿veрyouμevoi was used of persons possessed of a spirit of divination, see Acts
xvi. 16-24 a.v., showing clearly the nature of the inworking intended.
37
[CORINTHIANS—A.
for profitable use. For to one through the spirit is given
utterance of wisdom, to another utterance of insight after
the same spirit, to a third faith in the same spirit, to another
gracious gifts of healings in the one spirit, to another in-
spirations of powers, to another prophecy, to another
discernment of spirits, to another varieties of tongues, to
another interpretation of tongues; but all these are
inspirations of the one same spirit, dividing in secret to each
as He likes.2
1
12.
For as the body is one, and has many members, but
all the members of the body, though numerous, are one body,
so also is the Christ. For in one spirit were all baptised into
one body, whether Jews or Greeks, whether slaves or free,
and were all caused to drink one spirit.
3
14. Moreover, the body is not one member but many.
If the foot say,
"I am not a hand, I am not of the body," it
does not, therefore, cease to be of the body. And if the ear
say, “I am not an eye, I am not of the body," it does not,
therefore, cease to be of the body.
17. If all the body were eye, where were the hearing?
If the whole hearing, where were the smell? But now God
Inspirations of powers. ἐνεργήματα δυνάμεων. The force of ἐνέργημα
something inwrought has already been remarked on, and the reason for trans-
lating it inspiration. dúvaµis
δύναμις power, strength, force, in Homer chiefly of
bodily strength; afterwards of strength, power, ability to do a thing; also of
influence, authority. Precisely what is meant it is difficult to be sure in the
present ignorance of spiritual things.
2 As He likes. Kalws BоÚλeтal, i.e. according to His own personal incli-
nation or preference, which Christians are bound to respect and delight in if
they would not quench the Spirit.
1
**********
3 kal távtes èv πveûµa èπorloðnuev. Compare chap. x. 4, ante. But holy
spirit is the wine of the kingdom, more potent and intoxicating than anything
else. See Acts ii. 14-21, Eph. v. 17-21, &c.
CORINTHIANS-A.]
38
set the members, each one of them in the body in accordance
with His own design.
19. And if they were all one member, where were the
body? But now are there many members yet one body, and
the eye cannot say to the hand, I have no need of thee; nor
again the head to the feet, I have no need of you; but the
members of the body that seem to be weaker are far more
powerful,¹ and the parts of the body which we think to lack
honour, them we invest with overflowing honour, and our
ungraceful parts have overflowing grace. For our comely
parts have no need, but God blended² the body, giving over-
flowing honour to that which came behind that there might
be no schism in the body, but that the members might have
the same care for each other. And whatever one member
undergoes all the members bear with it, or if one member is
honoured all the members rejoice with it.
4
27. And you are Christ's body, and members according
to your individual lot; and some God set in the Church, first
apostles, second prophets, third teachers, then powers, then
gracious gifts of healings, helps, gifts of guidance, varieties
of tongues.
5
29. Are all apostles? Are all prophets? Are all
Powerful. åvaykaîos — of, with, or by force; constraining or applying
force, forcible; necessary, indispensable.
2 Blended. ovуkeρávvvμι to mix together, mingle, blend; in passive to be
mingled, coalesce, and of persons to be close friends, to be knit together in
friendship.
³ According to your individual lot. èk μépovs seems to mean, as the result
of your portion, lot, heritage.
¹ Powers. Suváμeis. See previous note under verse 10.
Gifts of guidance. кvßepvhσels. Best understood by comparison with
κυβερνήτης helmsman, pilot. See Eph. iv. 14 and note thereon.
1
-
39
[CORINTHIANS-A
teachers? Are all powers? Have all gracious gifts of
healings? Do all speak in tongues? Do all interpret
thoroughly? But emulate the greater and more gracious
gifts; and still I show you a way excelling all.¹
XIII. If I speak in the tongues of men and of the angels?
and have not love, I am become like brass³ that rings or a
cymbal that is clashed. And if I have the gift prophetic
and perceive the mysteries without exception, and all the
insight, and if I have all the faith so as to move mountains,
and have not love, I am nothing. And if I feed all my
substance to others, and if I give my body to be burned, and
have not love, I am in no way profited.
7
4
1 Excelling all. καθ' ὑπερβολὴν appears to have much the force we express
by use of the French par excellence. See note to Rom. vii. 13.
2 Possibly referring to utterances in unknown tongues, such as appear to
have been common in the Corinthian Church at this time, and in which they
appear to have delighted.
3. Brass. Xaλкds
3,
copper, and afterwards bronze, i.e. an alloy of copper
and tin, whereas modern brass is composed of copper and zinc. Perhaps bell-
metal would be the best translation here, but the word is so constantly trans-
lated brass that this word has really acquired in English, the meanings in
figurative language which we find attributed to xaλnds in Greek.
That is clashed. àλaλášov, from àλaλášw, to raise the war-cry, àλaλʼn ;
and generally to cry or shout aloud. We have no word in English that really
represents the sound of a cymbal, and there is probably a suggestion of an
unintelligible sound in the form of the word as if from à privative and λɑλeîv,
to talk.
The gift prophetic. This is clearly the meaning of πро¶ητela here, which
would hardly be adequately rendered simply by the word prophecy.
6 Move. μεθιστάνειν means to set up in a different place.
7 Feed all my substance to others. This is perhaps not classical English,
but wμisw means to feed by putting little bits in the mouth as nurses do
children, and so rather to feed and tend, but with accusative of the food given
not of the person fed. This is clearly something very different from “be-
stowing all my goods to feed the poor," as in A.V. and R.v., which involves
vicarious help, not the direct personal care indicated in the Greek.
CORINTHIANS—A.]
5
4. The love¹ yearns toward the distant and delights in
being serviceable. The love is not emulous.¹ The love
does not boast, is not puffed up, never lacks grace, seeks
not her own, is not provoked to anger, does not make base
calculations, does not rejoice at the injustice, but rejoices
in sympathy with the sincerity.7
0
40
1 The love. The definite article is used here for the first time, indicating
that St. Paul is describing the spiritual archetype which fallen man, save by
God's gracious gift, can only imitate after the gambling human way. See
Eph. iv. 14-16 and foot notes.
2 Yearns towards the distant. μaкpolvμéw seems as unknown to classical
Greek as the love which St. Paul describes. It may well have the meaning
assigned to it in A.V. and R.V., but that seems at best a secondary meaning.
Compare Rom. xv. 22-24.
3 Xpnorevoμai, to behave like, or rather to be, a xpnorós, i.e. useful, good of
its kind, serviceable.
4 Is not emulous. ¿nλów, to rival, vie with, emulate; also to envy, be
jealous of. St. Paul often uses this word, and indeed in the last verse of the
preceding chapter he bids his correspondents to emulate (nλów) the greater
and more gracious gifts, and in the first verse of the following chapter he uses
it again, bidding them to be emulous of spiritual things. But he knew, none
better, that in things spiritual the success of one is no hindrance to his brother,
but rather a help; there is plenty of room for all in the kingdom of the
heavens. Accordingly we find him in the fourth chapter of this epistle asking
his correspondents if they had achieved the kingdom without his help; but
not as rivalling them or being jealous, for he only wished it were so, that he
might share their triumph.
5 Never lacks grace. doxnμovéw, to behave in unseemly guise. The fact is
true love cannot behave unseemly. Unseemly conduct is the outcome of
selfishness.
6 At the injustice. We constantly meet with what appears to be the
grossest injustice, of this St. Paul had experience more than most, seeing that
he served both God and man with all his powers, and suffered more injustice
than any one (see chap. iv. of this epistle); but he knew that the apparent
injustice was but a passing phase, and was preparing the way for more
abundant blessing.
7 The sincerity, i.e. the sincerity of God, Who through all our backslidings
and follies and injustices is teaching us to know Him and know ourselves.
This contrast between the truth, or the sincerity of God, and the present
apparent injustice is often referred to by St. Paul, e.g. Rom. ii. 2-11, 2 Thess.
ii. 1-12.
1
4 I
[CORINTHIANS—A.
8. The love never suffers shipwreck; but whether there
be prophetic gifts, they shall fall out of use; or tongues,
they shall cease; or insight, it shall fall out of use; for we
perceive in part and we prophecy in part, but when the
perfect thing comes that which is partial shall fall out of
use.
I 1.
When I was an infant' I spoke as an infant, I
thought as an infant, I reasoned as an infant. When I
became a man I ceased to use infantile methods. For just
now we look as by means of a mirror upon an enigma, but
then face to face. Now I perceive in part; then I shall
perceive fully as also I was perceived. And now remain
Faith, Hope, Love; these three things; and of these Love
is greater.
3
XIV. Let your love be quick and active, and emulate
spiritual action when you see it, but especially covet to
prophesy. For he whose utterance is in a tongue speaks not
to men but to God, for no one hears him, yet in spirit he is
uttering mysteries. But he who prophesies utters to men
edification, and exhortation, and encouragement.
4.
He whose utterance is in a tongue builds up himself,
but he who prophesies builds up the Church. It is my desire
1
¹ An infant, výmιos
in-fans, i.e. speechless.
2 And now; probably meaning when the perfect thing is come and that
which we now call gifts and graces of the Spirit and regard as supernatural
shall have done their work and be remembered only as first beginnings, the
A, B, C of spiritual things.
3 Let your love be quick and active, or, Hunt after The Love. So St. Paul
says (Philip iii. 14) he hunts like a gaze-hound after the prize of the calling
from above. But for the meaning of diwkw, see foot-note to Rom. xiv. 19.
Į
4 When you see it, introduced as giving the force of the definite article, not
πνευματικά indefinitely, but τὰ πνευματικά,
1
CORINTHIANS—A.]
42
and intention that you should all speak in tongues, but rather
that you should prophesy, and he is greater who prophesies
than he, whose utterance is in tongues, save, indeed, he
interpret, that the Church may receive edification.
6. And now, brethren, if I come to you speaking in
tongues wherein shall I profit you, unless I speak to you in
removing of veils, or in insight, or in prophecy, or in
instruction? Similarly inanimate things that give forth
sound, say a flute or a harp, unless it give forth some distinct.
tune how shall that which is played be recognised?
8. For even a trumpet, if it utter an unknown call, who
will prepare himself for war? Similarly you also, when you
speak, unless you give forth significant speech how shall it be
known what you are saying? For your utterance will be
into the air.
10.
There are, it may be, so many kinds of voices in the
Universe, and nothing voiceless. If, therefore, I know not
the forces of the sound, I shall be to him who is speaking a
barbarian, and he who speaks a barbarian so far as I am
concerned. So you also, since you are admirers of spirits,
seek that your surplus may be for the building of the Church;
wherefore let him whose utterance is in a tongue pray that
he may interpret.
14. For if I pray in a tongue my spirit prays; but my
sense is barren. What is it then? I will pray in the spirit,
It is quite possible to speak in tongues while using one's own mother
tongue-when a second meaning is conveyed which is not the obvious one.
Many do it more or less consciously.
2 Nothing voiceless. Another instance of something very like pantheism.
Compare, however, Gen. iv. 10-12.
3 Force, dúvaμis, just as a civilian does not know the force of the different
bugle-calls, which yet speak very plainly to the trained soldier,
43
[CORINTHIANS—^.
and I will pray also sensibly; I will play¹ in the spirit, and I
will play also sensibly.
16. When, for instance, you bless in spirit, how shall he
who fills the place of the uninstructed utter the Amen! to
your thanksgiving seeing he knows not what you are saying?
For you no doubt give thanks well, but the other is not
built up.
18. I thank God I speak in a tongue more than all of
you; but in church I had rather speak five words sensibly,
that I may reach others also, than ten thousand words in a
tongue.
3
20. Brethren, be not children in emotion, but be infants
in all that is worthless, yet in emotion be men. In the law
it is written, "In foreign tongues and with foreign lips will I
speak to this people, and not even so will they listen to
me, saith the Lord." So tongues are for a sign, not to
1
¹ Play. árλw (whence psalm), to touch, feel, stir, or move by touching.
Also to pluck, as in playing the harp or drawing a bow-string. Here it seems
to be used in the sense of playing on an instrument. But an air may be
touching or stirring, or moving or plaintive, and so might their psalms and
hymns and prayers.
2 Reach. Karnxéw appears to mean sound down to. It is quite possible to
speak plainly enough, and yet not be understood, and then it is practically
utterance in a tongue as far as those who hear are concerned.
3 In emotion. raîs opeσlv. ophy means strictly the midriff, and so the seat
of the emotions, fear, joy, grief, love, courage, &c., much as we use the heart
in the same sense. The intention is not at once obvious, but it seems to be
thus: Speaking in tongues abounded in the Corinthian Church, and they
delighted in this spiritual gift without feeling the rebuke implied in it. It is
evident that there was much which needed correction among them, and these
abounding utterances in tongues should have warned them of this, as intima-
ting that the Lord had something to say which they were not fitted to hear.
The right course would have been to approach Him with fasting and prayer,
beseeching Him to correct what in them was amiss, and give them ears to hear
and hearts to receive and profit by that which He would say.
CORINTHIANS—A.]
44
those who are trusting, but to the unbelieving; and prophecy
is not for the unbelieving, but for the faithful.
23. If therefore the whole congregation assemble to-
gether, and all speak in tongues, and uninstructed or unbe-
lieving persons come in, will they not say you are raving?
But if all prophecy, and some uninstructed or unbelieving
person come in, he is put to shame of all, he is submitted to
examination of all; the secrets of his heart are made evident,
and so falling on his face he will worship God, making it
known that God is really among you.
26. What is it then, brethren? When you assemble
each of you has a psalm, has a teaching, has a revelation, has
a tongue, has an interpretation: let them all be used for
building purposes. And if anyone speaks in a tongue let it
be by two, or at most three, and by turns, and let one inter-
pret. But if there be no interpreter let him keep silence in
church, and let him speak to himself and to God.
29. And let the prophets speak two or three at a time,¹
and let the others discern; and if aught be revealed to
another who is seated let the first be silent. For you can
all prophecy one at a time, that all may learn and all receive
edification and comfort; and the spirits of prophets are put
put in subordination to prophets, for God is not a god of
anarchy, but of peace.
2
As in all the Churches of the holy let your women be
At a time. These words are supplied, and may not be intended, but the
idea seems to be that two or three may speak in different parts of the building,
each with a circle to hear and discern.
2 The spirits of prophets are put in subordination to prophets. The intention
here seems to have been quite missed in our English versions, where the
definite article has been supplied most recklessly. St. Paul seems to mean
that the human spirit of each prophetic person is put in subordination to the
other prophetic members of the congregation, and should be ready to receive
45
[CORINTHIANS—A.
silent in the assemblies; for speech is not entrusted to them,
but their place is a subordinate one, as also the law says.
But if they wish to learn anything let them consult their own
husbands at home, for it is shameful for a woman to speak in
an assembly.
36. Did the word of God go forth from you, or has it
descended upon you alone? If anyone thinks he is a
prophet or spiritual let him recognise what I write to you as
from the Lord, and if any know not this regard him as
ignorant.
39. So, brethren, emulate the prophetic gift and do not
check utterance in tongues, but let all be done in gentlemanly
fashion and proper order.
XV. But I must make known¹ to you, brethren, the Good
Message which I lovingly proclaimed to you, which also you
received from me and wherein you stand, through which also
you are being saved, the true word of our good message to
you if you hold it fast and did not merely seem to trust.
3. For I transmitted to you first of all what I also
received, that Christ died on behalf of our sins according to
the Scriptures, and that He was laid in the tomb, and that
He was raised on the third day according to the Scriptures.
2
5. And that He was seen of Cephas, then of the twelve ;
warning or reproof on occasion from them, much as in England every man
has a right to be tried by his peers, or in the army, if a man is blamed, he can
always demand a court-martial composed of his brother officers. This, of
course, is provided in order that unclean spirits may not gain entrance into
the Church.
1 I must make known. St. Paul is even more curt. yvwpigw= I make you
know.
The Scriptures. Observe that these are the Old Testament Scriptures,
and the point is that all happened in accordance with what had been written
beforehand.
CORINTHIANS-A.]
46
1
then He was seen by over five hundred brethren once for all,¹
of whom the greater number remain to this day but some also
are fallen asleep. Then he was seen of James; then of all
the Apostles; and last of all³ He was seen by me, as by an
abortion.4
9. For I am the least of the Apostles, and am not fit to
be called an Apostle because I persecuted the Church of
1 Once for all. épάmag does not appear to mean at once, simultaneously, but
once for all, i.e. to do away with all possible doubt in the minds of the disciples.
2 Are fallen asleep. Yet Christ said "If a man observe carefully My word
he shall never see death for ever." Jno. viii. 51.
3 Last of all.
This passage appears to have been misunderstood by many,
as if it implied that St. Paul had never seen Jesus, the prophet of Nazareth, in
the days of his flesh. A little consideration, however, will show that no such
intention is implied in the passage.
Ist. St. Paul is here evidently speaking of the occasions on which the Risen
Lord was seen, and makes no allusion whatever to occasions on which He was
seen previously to the crucifixion.
2nd. It is in the nature of things certain that St. Paul must have known
about so prominent a character as Jesus of Nazareth was in the days of his
flesh, and practically certain that he was familiar with his appearance, if he had
not-as was probably the case-personally come in contact with him. A
careful student of St. Paul's life and character states: "At the time of the
crucifixion Saul was 31 years old and had lived 21 years at Jerusalem. We
are not even certain that Saul ever beheld the Saviour, though they must often
have been in the Jewish capital together." On which a sufficient comment
appears supplied by the conversation on the road to Emmaus, Lc. xxiv. 13-29,
where the exclamation of Cleopas, Σὺ μόνος παροικεῖς Ιερουσαλήμ appears to
have been misunderstood by the translators of A.V. and R.v.
The speaker's
intention is evidently "Are you living all alone?" implying that only by
absolute seclusion could anyone living in or near Jerusalem have failed to be
aware of the character and death of Jesus of Nazareth. Whereas St. Paul's
whole character and conduct shew that these were things which would be
sure to attract his attention.
3rd. 2 Cor. v. 16 implies that St. Paul had known the Lord in the days
of his flesh, and supplies us with a clear reason why he habitually refrained
from referring to the fact.
An abortion. ěктрwμа, a child prematurely born, an abortion, from èk,
out of, and riтpwonw, to wound, hurt. Doubtless an allusion to the violent
manner of his conversion, and also to the premature nature of the Gentile
apostleship in himself and Barnabas, the time for a full Gentile apostleship
not being yet come.
4
47
3
[CORINTHIANS-A.
God, but by God's favour I am what I am; and His favour
towards¹ me was not found fruitless, but I toiled more over-
flowingly than them all-not I, however, but the grace of
God that coöperated with me.
Whether then it was I
they, so we proclaim and so you believed.
or
12. But if Christ is proclaimed that He was raised from
the dead, how say some among you that there is no such thing
as resurrection of dead men? And if there is no such thing
as resurrection of dead men neither has Christ been raised.
21.
14. But if Christ has not been raised, then our pro-
clamation itself is void, and void is also your trust; and we
are found false witnesses of God, for we testified from God
that He raised the Christ, whom He raised not if, indeed, as
some say dead men are not raised.
16. For if dead men are not raised neither has Christ
been raised. But if Christ has not been raised your trust is
foolish trifling, you are still in your sins; ay, and those who
are fallen asleep in Christ are perished. If our hope in
Christ were only in this life we are of all men most pitiable,
but new has Christ been raised from death, a first-fruits of
those who have fallen asleep.
For since death was through man, through man
1 Towards.
Greek, into.
2 Death was through man.
How little do we realise that this is so. Man
brought death into the race by eating of the tree of the knowledge of good
and evil, this was his own doing not God's, for God had told him not to eat
and what would be the result if he did. Moreover, physical death also came
into the world by man's deliberate act when Cain killed his brother in spite
of the loving and considerate intervention of the Almighty. For when Cain
was troubled and angry because his offering was not accepted, we are told:
"And the Lord God said to Cain, Why were you greatly grieved, and why is
your countenance fallen ? If you offer duly shall you not receive your due
share? Have you failed? Keep quiet, and you will rule him, he looks up to
you." Gen. iv. 6, 7. LXX.
CORINTHIANS—A.]
48
also is resurrection from death. For as in Adam all die, so
also in Christ shall all be made to live; but every man in his
own order. Christ the first-fruits, then those who are Christ's
at His coming,¹ then the end when He gives over the rule to
The God and Father, when He shall leave unemployed all
rule and all authority and strength. For it is necessary that
He should reign until He place all the enemies under his
feet. The last enemy left unemployed is Death.2
27. For He put all things in subordination under his
feet, but when it says all things were arranged under him He
is evidently excepted Who subordinated the Universe to
Him. But when He subordinates the Universe to him, then
the Son also Himself shall be subordinated to Him Who
subordinated the Universe to him, that God may be all in all.³
1 His coming. Tаpovola, a being present, presence, of persons; also
arrival. Those who are Christ's at His arrival are shewn us under the SIGN
of the five practical virgins of the parable, Matt. xxv. Also as the 144,000 sealed
ones, Apoc. vii. and xiv. The next in order are the five virgins who missed
the Bridegroom through their folly, but holding fast their faith and their
virginity get the victory over the beast, and over his image, and over the
number of his name. These are shown us in Apoc. xv. on the crystal sea singing
the song of Moses and of the Lamb, while yet the seven last plagues are not
poured out.
2 St. Paul's language here moves with incredible rapidity, passing over
stupendous events in a few words. In the Apocalypse we find details of the
gathering of the first-fruits, the 144,000 sealed, and of a second company
under the seven trumpets before the gathering of the harvest and vintage of
the earth. Then follows the FIRST RESURRECTION, and the reign of the Lord
and His Saints who camp in the earth for a thousand years, Apoc. xx. After
which follows the resurrection of the rest of mankind and their judgment,
after which we are told Death and Hades shall be cast into the lake of fire.
3 All in all. Not a satisfactory rendering of rà távra èv nâoiv. St. Paul
evidently recognises even now God in all things, but then all sentient creation
shall know that God is in them and in every one and in every thing, and all
shall be subservient to His Will and rejoice to obey it, and so the Universe
shall be One Mighty Divine Harmony. This seems to be St. Paul's meaning,
in which it would seem that he runs far into the future beyond all that was shown
to St. John in the Apocalypse, and deep into the ages whose days are æons.
[CORINTHIANS-A.
29. And then what shall they do who are baptised on
behalf of the dead?¹ If dead men are not raised at all, why
are they also baptised on their behalf? And why do we face
danger every hour? I die daily. Yea! By the boast that
I have of you in Christ Jesus our Lord.
49
3
32. If, in human fashion, I fought wild beasts at Ephesus,
what is my gain? If dead men are not raised, let us eat and
drink, for to-morrow we die. Do not be deceived; worthless.
practices destroy fixed habits of good service. Awake to
righteousness, and sin not, for some behave as if they did not
know God. I say it that I may turn you.
5
35. But some one will say, How are the dead raised?
In what sort of body are they coming? You silly fellow!
You, when you sow something, it is not quickened unless it
die; and what you sow-you do not sow the body that shall
result, but a mere kernel, it may be of wheat or of one of the
1
Baptised on behalf of the dead. This has caused much comment and
perplexity. It is clear, however, from St. Paul's own words and the drift of
his whole argument, Ist. That some were baptised in those days on behalf of
dead persons-possibly parents on behalf of children dead before their con-
version; 2nd. That the custom was recognised by St. Paul, and, therefore, in
some circumstances permissible and valid.
2 I fought with wild beasts at Ephesus. This must not be taken in a
material sense, but in a spiritual. See note in appendix.
3 Do not be deceived. µn πλavãode, be not planet-struck. Compare
James i. 16-17, where the same expression occurs with further amplification.
4 Worthless practices
of good service. Several other translations
might be given equally good, as in A.v. and R.V., but the intention may be
clearly gathered by comparison with chap. x, 21. The words are said to be
quoted from a comedy of Menander, or, by others, to be from a lost play by
Euripides.
5 Awake to righteousness. ¿кvýow means to sleep off a drunken fit, so it is
rather, shake off your intoxication and be sober." And sin not, or rather
fail not, i.e. leave off failing, and live in earnest; desist from random shouting,
and send your shots straight to the mark,
CORINTHIANS-A.]
50
晕
​others, but God gives it a body in accordance with His own
purpose, and to each of the seeds its own body.
39. All flesh is not the same flesh, but men have one and
cattle another flesh, and birds one flesh and fish another. So
there are heavenly bodies and earthly bodies, but the glory of
the heavenly is different to that of the earthly.
41. There is one glory of the sun, and another glory of
the moon, and another glory of stars; for star differs from
star in glory.¹ So also is the resurrection of the dead. It is
sown in corruption, it is awakened incorruptible; it is
sown in dishonour, it is awakened in glory; it is sown
in weakness, it is raised in strength; it is sown a soulish
body, it is raised a spiritual body. If there is a soulish body
there is also a spiritual body, as also it is written, the first
Adam became a living soul, the last Adam a life-making
spirit; but the spiritual is not first, but the soulish-then
the spiritual.
2
47. The first man is of the Earth, earthy; the second
man from Heaven. As is the earthy, so also are the earthy;
and as is the heavenly, so are also the heavenly; and as we
1 For star differs from star in glory. The accuracy of the wording should
be noted. If it were not so the glory of our sun would be the same as the glory
of the stars proper, at least so far as our present knowledge goes.
2 And man became a living soul, καὶ ἐγένετο δ' ἄνθρωπος εἰς ψυχὴν ζῶσαν.
eis
Gens. ii. 7, LXX. The following clause is added, as if it were a continuation of
the quotation, but nothing appears extant in LXX, to which the words can be
referred, and it is evident that St. Paul adds them under the power of the
Spirit of God, Whose are all the words of the inspired word, both of Old and
New Testament. (woroiéw appears not to be used in the LXX. as now extant,
but we have διδοὺς ζωὴν τοῖς συντετριμένοις τὴν καρδίαν, Who gives life to the
broken in heart, Isaiah lvii. 15; a passage which deserves notice if only for
the word bλyoчúxos, scant of soul, occurring in it.
Earthy. Xoïkós from xóos, a mound, earth thrown up, a bank, earthwork,
Xoikós therefore seems to mean rubbishy, made of dirt.
51
[CORINTHIANS—A.
wore the likeness of the earthy, we shall also wear the like-
ness of the heavenly.¹
WE
50. But this I say, brethren, that flesh and blood are not
able to inherit God's Kingship, neither does corruption in-
herit incorruptibility. See! I tell you a mystery.
SHALL NOT ALL SLEEP, BUT WE SHALL ALL BE CHANGED,
IN A MOMENT, IN THE TWINKLING OF AN EYE, AT THE LAST
TRUMPET. For it shall sound, and the dead shall be raised
incorruptible, and we shall be changed.
3
2
53. For this corruptible thing must put on incorruption,
and this mortal thing must put on immortality; and
when this corruptible thing shall put on incorruption, and
this mortal thing shall put on immortality, then shall
come to pass the word that is written, Death is swallowed up
in victory. Where is thy sting, O! Death? Where is thy
victory, O! Death?
56. The sting of Death is failure, and the strength of
failure is law; but grace be to God, Who gives us the victory
through our Lord Jesus Christ. So, my beloved brethren, be
found stable, immovable, overflowing in the work of the
5
1 If God so clothe the grass of the field, which to-day is and to-morrow is
cast into the oven, shall He not much more clothe you, O ye of little faith?
Matth. vi. 30, a.v.
2 Kingship. Bariλela means the kingship, the royal dignity and power, of
which, as children of God, we are joint heirs with Christ. For to which of the
angels said He at any time, Thou art My Son, this day have I begotten Thee?
See Heb. i. and ii.
• Compare Apoc. x. 5-7, xi. 15-18.
4 This corruptible thing. τὸ φθαρτὸν τοῦτο, probably σῶμα should be
supplied.
5 Be found stable. Espaîoi ylveøde is nearly equivalent to sit tight. But
compare Job xli. 13-15, LXX,
CORINTHIANS—A.]
52
Parth
Lord at all times, knowing that your toil is not vain in the
Lord.¹
XVI. But concerning the collection which is being made
for the saints, as I arranged for the Churches of Galatia so do
you also do. On the first day of the week let each of you
put by with himself and keep laid up whatever he may be
prospered to offer, so that there may be no collections when
I come. And when I arrive, whomsoever you may approve I
will furnish with letters, and send to carry your bounty to
Jerusalem; and if it be meet that I go also, they shall go with
me.
that you may send
For I do not wish
5. And I will go to you when I get through Macedonia,
for I am going through Macedonia, and may be I shall stay
on with you, or even winter with you, so
me on my way wherever I may be going.
to see you just now as I pass by, for I hope to spend some
time with you if the Lord permit; but I am staying on at
Ephesus till Pentecost, for a great and effectual door is
opened, and there are many opponents."
¹ Not in vain in the Lord, apparently meaning that their exertions, though
nothing in themselves, were efficient as being done in the Lord, and also that
they are not esteemed lightly by Him when done in the true spirit of service
to Him.
2 It is evident that the Corinthians, like the Galatians-who were, really,
Gauls were impulsive folk, and if they did not act in the way prescribed
would be tempted to borrow, in a generous fit, when the contributions were
gathered, and perhaps have hard work to make up the debt, and so be dis-
couraged from giving another time, through acting on impulse instead of from
a settled and deliberate purpose.
→
3 Shortly after this letter, students agree in placing the occurrences related
in Acts xix. 23-41. Compare Acts xix. 21-22, with verses 5, 6. It is evident
both from the early part of Acts xix., and from the uproar related in the latter
part, that a very serious impression was being made at Ephesus, the most
important city in Asia Minor, as well as the centre of perhaps the most wide-
spread of the Grecian cults, that of Artemis of Ephesus,
53
[CORINTHIANS-A.
But if Timothy comes see that he has no cause for
embarrassment, for he works the Lord's work even as I;
therefore let no one make light of him, but send him forward
in peace that he may come to me, for I am expecting him
with the brethren.
IO.
12. But concerning Apollos, the brother, I tried hard to
persuade him to go to you with the brethren, and he was
entirely averse to going now, but he will go when oppor-
tunity serves.
13. Watch. Stand in the faith. Quit you like men.
Be strong. Let all your acts be done in love.
15. But I exhort you, brethren-you know the house of
Stephanas, that it is a first-fruits of Achaia, and they gave
themselves to ministering to the saints-that you also range
yourselves under such, and under every one who works with
them and toils. And I am rejoiced at the arrival of
Stephanas and Fortunatus and Achaicus in that they filled
up what you left wanting; for they gave rest to my spirit
and to yours, therefore recognise such.
19.
The Churches of Asia greet you. Aquila and
Priscilla with the Church about their house¹ send you many
greetings in the Lord. All the brethren greet you. Greet
one another with a holy kiss.
21. The Greeting of Paul with my own hand. If
any loves not the Lord Jesus let him be Anathema
Maranatha. The Grace of the Lord Jesus be with you.
My love be with you all in Christ Jesus.
1 The Church about their house. Kar' olkov aurav probably refers not to
members of the actual household but to several families living near them and
associating frequently with them.
AN EXTRACT FROM THE BOOK OF JOB.
XXVII. And Job added further to His opening speech
and said, May God Live who has judged me thus, and the
Almighty who has embittered my life. Ay assuredly, while
breath is in me and divine spirit about me in my nostril, my
lips shall not speak lawlessness nor shall my soul meditate
injustice. Far be it from me to confess you just even if I
should die, for I will not put from me my guilelessness. I
will give heed to righteousness and will not thrust it from
me, for I am not conscious in myself of having done anything
out of place. Nay in truth, but let my enemies be as the
overturning of the impious, and those who stand over me as
the destruction of the transgressors.
8. For what hope has the impious man to offer? Let
him trust in the Lord, then shall he be delivered. Or will
God give ear to his prayer, or if necessity overtakes him
will he have any boldness to speak before Him? Nay, but I
will announce to you what is in the hand of the Lord; the
things that are with the Almighty I will not pervert. See!
you all know that you are casting vanities on vanities. This
1
1 κενὰ κενοῖς ἐπιβάλλετε. You began by speaking beside the point and
continue to do so.
55
[CORINTHIANS—A.
is the portion of the impious man from the Lord, and the
possession of mighty ones that shall come upon them from
beside the Almighty. If even many sons are born to him,'
they shall be for slaughter, and if they come to manhood
they shall beg, and those who are about him shall end in
death, and none shall pity their widows.
2
3
If he collect silver as earth, and prepare gold like clay,
all these things the righteous shall get for themselves, and
sincere men shall control their possessions; and his house
1
Compare Psalm xvii. 14, A.V. "They are full of children, and leave the
rest of their substance to their babes." Where, however, LXX. have, "They
were fed on swines' husks and left what was over to their infants,” or, perhaps,
still better, "to their dumb offspring."
2 Compare Psalm xxxvii. 24, 25, "Even when he falls he shall not be
broken in pieces, for the Lord supports his hand. I became younger, for I
was also grown old, and never saw a righteous man deserted, nor his seed
seeking bread." LXX.
3 The whole force and point of the book of Job is lost in our English
translations. Job's contention is that to end in death is not the proper fate of
man, nor that which shall overtake the God-fearing man. Accordingly at the
end of the book he is stated to have ended, finished (èreλeútŋoev), but not
that he ended in death. The same expression is used of Moses at the end of
Deuteronomy. It would appear that but for Elisha's persistence none would
ever have seen the end of Elijah. See the narrative in ii. Kings ii. A.V., and it
is impossible to say how many of the race have ended without dying and
being buried.
Not only so, but Job was assured in his own mind that he would not end
in death, as is seen by his words at chap. xix. 23-27, which runs thus in the
Septuagint :-
pp.
"For who would grant that my words should be written, and that they
should be placed in a book for ever, that they should be graven with iron on
lead, or be carved on rocks! For I know that He is unfailing upon earth
Who is going to release me, to restore my skin which is enduring these things.
For from the Lord these things were accomplished upon me, which I concur
in laying upon myself, which my own eye saw, and not another, and all things
are accomplished to me in my bosom." Compare Ps. cxix. 96, "I have seen
an end of all perfection; but Thy commandment is exceeding broad."
CORINTHIANS—A.]
56
went away like moths and as a spider.¹ Rich he shall fall
asleep and shall not add aught, he opened his eyes and he is
not; the pains met him as water, and by night darkness²
filched him away; burning heat shall pull him up short, and
he will go away; it will scatter him like chaff out of his place,
and will hurl upon him, and will not spare; out of his hand
flight shall flee; He shall rattle their own hands against
them, and He shall whistle him out of his place.
5
XXVIII. For silver has a place whence it is produced,
and there is a place for gold whence it is washed out. As
for iron it is produced out of earth, and copper is quarried
like stone. He appointed an order even for darkness, and
all that lies beyond it He makes perfectly definite. Darkness
is a stone, and a shadow of death, a cleft of a winter-torrent
from dust; and they who miss the true way are fallen sick
and are shaken out of the race of men.7 The earth, out of it
¹ àpáxvn, a spider, also a spider's web. Evidently the thought is that his
house shall be like a garment eaten by moths-no inapt figure of the mortal
husks we lay in the earth-and it is as frail as a spider's web.
2 Darkness. Compare what Job says of darkness in the next chapter,
though a different word is used there, namely σkoria (akin to okià, a shadow),
while here yvópos is used, which is akin to vépos, a cloud.
3 φυγῇ φεύξεται. Apparently a corruption of φυγὴ φεύξεται, i.e. No prccau-
tions shall avail.
1 Compare the frequent destructions of armies by mutual slaughter.
Judges vii. 22, Sam. xiv. 16, &c.
5 Out of earth. Probably iron was smelted or roasted out of an earthy
ore in Job's country or time, as the next clause appears to show that he must
have known of some very rich copper quarries whence virgin copper was
obtainable.
A cleft of a winter torrent from dust. Apparently the meaning is that
darkness is an interruption like a deep chasm across a traveller's way, tem-
porary and chilling as a winter torrent, having its origin in the dust of which
this muddy vesture of decay we wear is composed.
The Greek is ἐκ βροτῶν.
7 Out of the race of men, i.e. out of human kind.
Bporós is used to denote the human race as distinct from the gods and other
immortals, and is generally translated mortal. It does not essentially bear
57
[CORINTHIANS—A.
shall come forth bread; beneath it, it was turned like fire.
Her stones are a place of the sapphire, and a mountain of
gold beside it.
2
7. There is A PATH. No bird ever perceived it, neither
did vulture's eye scan it. The offspring of vagabonds never
trod it, nor did lion pass by on it. In a precipice it stretched
out its hand, and overturned mountains from the roots, and
burst through the whirlpools of rivers, and everything
honoured was seen by my eye. It opened up the depths of
rivers, and shewed its might as light. But whence was THE
WISDOM found? And what like is the place of THE UNDER-
STANDING ?
3
13. No man has seen its road, indeed it was never found
among men. The abyss said, It is not in me; and the sea
said, Its home is not with me. You cannot give a contract
for it, and silver shall not be weighed in exchange for it.
4
this meaning, however, for Eschylus uses it of the dead, whom Job appears
to exclude for the time at least-from the human race proper.
1 From this it would seem that Job knew that the earth revolves on its
axis, or else he is referring to the subterranean fires, but the verb points to
the former conclusion, as also what Job says, chap. xxvi. 7.
2 A find of sapphire, in large masses, was made a few years ago in the
Himalayas. A mountain (or mound, xâµa) of gold was not, indeed, found in
juxtaposition, but it is quite possible that virgin gold may yet be found in
masses like copper.
3 It would seem that Job had a deeper insight into the mysteries of the
universe than we generally credit him-or, indeed, anyone-with. This PATH
which he describes may well be nothing else than what men of science now
call THE LUMINIFEROUS ETHER, which fills all space, whether matter is there
or not, and appears to be the vehicle not only of light but also of heat,
electricity, magnetism-and who knows what beside ?
· οὐ δώσει συγκλεισμὸν ἀντ' αὐτῆς. συγκλεισμός = a shutting together, and
it seems more reasonable to suppose the allusion to be to what we call taking
a contract, or closing a bargain, than that it is a metaphorical expression for
closeness, hardness of heart. Indeed, if a metaphorical meaning is to be
given it, closeness, in the sense of secrecy, i.e. ability to keep a secret, would
scem a more likely meaning.
"
CORINTHIANS—A.]
58
And it shall not be laid in the balance against gold of Sophir,
in precious onyx and sapphire. Gold and crystal shall not be
named with it, and its price is VESSELS OF gold.¹
1
18. Sublime and precious things shall not come into
mind, and get wisdom before the most profound knowledge.3
Ethiopian topaz shall not be mentioned with it; it shall not
be weighed against pure gold. Whence then is THE
WISDOM? And what like is the place of THE UNDERSTAND-
ING?
4
21. It has escaped every man, and was hidden from
birds of the heaven. Destruction and Death said, We have
heard the rumour of it.5 GOD well understands its road,
and HE has seen its place, for HE overlooks the whole
earth, knowing the secrets of the earth and everything that
He made, the weight of winds, the measures of water; when
6
He made them thus He saw and numbered them, as also a
1 σκεύη χρυσᾶ.
¹ σkeún Xpvσâ.
Remembering what Job says before (xxvii. 17) about
sincere men, and the use of the word oкEÑOS = an implement of any kind, to
mean the body as the instrument of the soul, it appears probable that there
is here a sudden change from the physical to the spiritual region.
2 Precious things. yaßis is not Greek, but probably a transliteration.
Schleusner translates it unio, margarita pretiosa. It, therefore, appears
equivalent to the familiar pearl of great price, to acquire which the merchant-
man sold all that he had. Compare Rom. xii. 16, where A.V. has "Mind not
high things, but condescend to men of low estate," though the intention
seems rather to be "Do not devise lofty schemes, but give your attention
to the lowly needs of daily life.”
3 éλкvσov σoplav vñèρ тà éσúтara, Drag wisdom beyond (i.e. more power-
fully than) the innermost secrets,
Compare Matt. xxiv. 36, 1 Pet. i. 12.
Evidently a forecast of the crucifixion, the mystery of which becomes
ever greater when it is remembered that in virtue of it and it ALONE could
any man hope as Job did to escape the penalty of Adam's disobedience.
6 The whole earth seems the only possible translation of Thν iπ' ovpardv
πᾶσαν.
7 The secrets of the earth. Tà èv Tỷ v the things inside the earth.
[CORINTHIANS—A.
way in vibration of sound. Then He saw it and led it
forth, He made preparation and tracked it out, AND SAID
TO MAN,2 SEE! THE WORSHIP OF GOD IS WISDOM, AND TO
ABSTAIN FROM WORTHLESS THINGS IS UNDERSTANDING.
1
Compare Eccl. v. 2, also 6, 7.
says, 1 Cor. xiv. 10, "There are, it
Universe, and nothing voiceless."
2 Compare Eph. iii. 10.
攀
​59
Matt. xii. 34-37. See also what St. Paul
may be, so many kinds of voices in the
NOTE ON CHAP. XV. 32.
IF IN HUMAN FASHION I FOUGHT WITH WILD BEASTS
AT EPHESUS WHAT IS MY GAIN? IF DEAD MEN RISE NOT,
LET US EAT AND DRINK, FOR TO-MORROW we die.
This passage deserves more consideration than it gene-
rally receives. The word Onpioμaxéw is doubtless taken
from the combats in the Roman amphitheatres in which men
were pitted against wild animals. θηρίον means a beast,
especially such as were hunted.
Now it seems very certain that St. Paul was never
engaged in a contest of this kind, for several reasons.
Ist.
These contests were a Roman institution and
they were never popular among the more refined Greeks, and
therefore probably never occurred at Ephesus.
2nd. St. Paul as a Roman citizen was not liable to such
a death, and we may be very sure he would not volunteer for
it, as such a course could serve no good purpose.
3rd. Had such a combat taken place we should have
heard something of it in the narrative of St. Luke, who does
record a violent disturbance at Ephesus, see Acts xix., which
nearly cost St. Paul his life, but which Dean Alford states
happened after this epistle was written. It is evident,
!
61
[CORINTHIANS-A.
therefore, that his words are to be taken in a spiritual sense
-see chap. ii. 13.
The fact is that St. Paul is evidently referring to his
contest with the worshippers of Artemis of Ephesus, not that
he would call them beasts save in a side reference, thus,
where they are referred to, not in their individual standing,
but as instruments of THE BEAST that was and is not. Sec
Apoc. xvii. 8.
The incidents recorded in Acts xix., although they
occurred after this letter was written, may well be used
to illustrate it, for it was certainly an outward manifestation.
of the power St. Paul was pitted against at Ephesus, namely,
the worship of Artemis of Ephesus, perhaps the most
powerful of the Greek cults. It is impossible to go into the
subject here, but something of its power and extent may be
gathered from the speech of the Secretary (or Town Clerk,
as the A.V. has it), who was evidently one of the leading men
of the city. As also from the value of the books burned by
St. Paul's converts, which, supposing the silver coin to be
the drachma, which was of about the same value as the
modern franc, would be about £200.
It is evident then, on perusal of the narrative, that the
power of the Beast stirred the Ephesians to frenzy against
St. Paul on this occasion simply because he was fighting the
Lord's battle with the god of this world, who is indeed
nothing for those who are in Christ Jesus-see chap. viii.
4-6-for whom THE BEAST WAS AND IS NOT. Accordingly
we find no mention of the Beast in connection with the
144,000 sealed ones of Apoc. vii, and xiv. Nevertheless he
is destined to ascend out of the abyss; and accordingly,
CORINTHIANS—A.]
62
after the 144,000 are gathered the testimony of the Two
Witnesses follows; against whom, when they have finished
their testimony the Beast shall prevail, Apoc. xi. 7. Yet their
faith shall gain them the victory, see verses II, 12 of same
chapter, and accordingly we see those who share their testi-
mony and triumph described as "those who came out vic-
torious over the Beast, and over his image, and over the
number of his name." See Apoc. xv., which chapter gives the
song they sing, the song of Moses and the Lamb.
Next as regards the expression κатà aveρTov, translated
in human fashion. This appears to allude to the fact that all
those who are enrolled under Christ's glorious banner are
bound to fight this battle, which is indeed the battle of the
human race against those whom they have allowed to usurp
authority over them.
Lastly, as to the final clause, "If dead men rise not let us
eat and drink, for to-morrow we die." The meaning here
will now be plain. If this battle with the Beast is a futile
one. If Jesus Christ has not gained the victory by His
death on the cross, and been raised again as a first-fruits of
the human race, the pledge and assurance that all shall rise
again. IF, in short, St. Paul's Gospel is a worthless fabri-
cation, why, then, indeed, the best wisdom would seem to be
to enjoy life while we may, and not persist, as St. Paul did,
in a living death.
}
TO CORINTHIANS (B).
ST. PAUL'S EPISTLE
RETRANSLATED.
LXXXI.
(LXXXII.)
A Psalm to Asaph from the Septuagint.
GOD STANDS UP IN AN ASSEMBLY OF GODS AND IN THE MIDST
HE DECIDES BETWEEN GODS.
How long do you judge unjustly and accept faces of sinners ?
Fudge the orphan and the poor. Right the downcast and the
poverty-stricken. Choose out the poverty-stricken, and deliver the
beggar out of the hand of the sinner.
They did not learn to know, nor understand. They travel all
the way in darkness. All the foundations of the earth will be
shaken.
I said, You are Gods, and all sons of the Highest. But YOU
die like men, and fall like one of the Archons.
ARISE OH GOD. JUDGE THE EARTH. FOR THOU SHALT OBTAIN
THINE INHERITANCE IN ALL THE NATIONS,
}
TO CORINTHIANS (B).
PAUL, Apostle of Christ Jesus through God's will, AND
TIMOTHY the brother, TO THE CHURCH OF GOD THAT IS
IN CORINTH, with all the saints that are in the whole of
Achaia: GRACE ΤΟ YOU AND PEACE FROM GOD OUR
FATHER AND THE LORD JESUS CHRIST.
3. Blessed be the God and Father of our Lord Jesus
Christ, the Father of the compassions and God of all comfort,
Who comforts us over all our affliction that we may be able
to comfort those in any affliction whatever, through the com-
fort wherewith we ourselves are comforted of God.
5. For as the sufferings of the Christ overflow into us,
so through the Christ does our power of comforting overflow.
And whether we are afflicted, it is for your comfort and
salvation which inspires you with patience to endure the
same things which we also suffer, and our hope on your
behalf is firm or whether we are comforted, it is because
of your comfort and salvation, knowing that as you share the
sufferings, so do you also share the comfort.
8. For we do not wish you to be ignorant, brethren,
:
CORINTHIANS-B.]
4
about our affliction that came upon us in Asia, that we were
loaded past telling, beyond that which strength can bear so
that we despaired¹ even of life. But we ourselves held fast
in spirit the sentence of death, that our trust might not rest
on ourselves, but on God Who raises the dead. Who rescued
us from so great a death, and will rescue us; upon Whom
our hope is fixed that He will continue to rescue us, while you
also unite in prayer on our behalf, so that from many mouths¹
thanks 'may be returned through many on our behalf for the
gracious favour accorded us.
1
1 ἐξαπορηθῆναι καὶ τοῦ ζῆν. Compare ἐξαπορηθῆναι ἀργυρίου, to be in great
want of money.
Dion. H. 7-18.
2 In spirit. The word spirit does not appear in the Greek, which has
simply in ourselves, but the meaning seems best expressed in English in this
way.
3 From si great a death. K tηλikoútov davárou. We should entirely miss
ἐκ τηλικούτου θανάτου.
the point of this passage if we were to suppose it was merely some peril to his
natural life, by shipwreck or in some other way, to which St. Paul alludes in
such terms as these. The dangerous riot recorded Acts xix. 23-41 appears to
have occurred between the writing of the first and second epistle, an outward
manifestation of the power of the Beast through which St. Paul was so hard
pressed. In fact the struggle which St. Paul and St. John maintained at
Ephesus appears to have been a sort of foreshadowing of the testimony of the
Two Witnesses of Apoc. xi. We find that during the struggle special powers
were manifested by St. Paul-Acts xix. 11-12; and his name was so great that
unbelievers tried to use it in exorcising foul spirits-Acts xix. 13-17; and the
power of the Beast was largely discredited-Acts xix. 18-20. Similarly tradi-
tion affirms that St. John was miraculously preserved from death when his
execution was attempted, and this may account for his banishment to Patmos,
an island not far from Ephesus. We may be sure in any case that at Ephesus
more perhaps than anywhere else the struggle would be severe, and also that
some such struggle, and not an ordinary peril to the natural life-though
probably this was not wanting-led to the use of such language as St. Paul
here uses.
4 From many mouths. The Greek is from many faces, but in Latin os
means the mouth or the face, and in Gen. ii. 7, the LXX. have kal èvepuono ev
εἰς τὸ πρόσωπον αὐτοῦ shewing th it mouth is not an unfair rendering of πρόσωπον
at times.
5
[CORINTHIANS-B.
12. For this is our pride, the testimony of our con-
science that in holiness and ingenuousness from God, not in
fleshly skill but in grace from God, we ruled our conduct in
the world; and more overflowingly where you were concerned.
For we are not writing anything but what you read and recog-
nise, and I hope you will continue to recognise to the end,
just as also you recognised us in part; for we are the source
of your pride, as also are you of ours, in the Day of the Lord
Jesus.
5
15. And in this confidence I was thinking of going first
to you, that you might have a second boon; and after seeing
you to go into Macedonia, and from Macedonia to return to
you, and by you to be sent forward into Judæa."
17. In conceiving this plan then
then was I, think you,
behaving with fickleness? Or do I form my designs after
the flesh in order that I may be found consistent in affirma-
¹ Pride. κaúxnois, a boasting, reason to boast. If St. Paul had made a
practice of boasting in the ordinary sense of the word he would not have used
this word so often.
2 Ingenuousness. eiλikpíveia, pureness, genuineness.
3 Read and recognise. ἀναγινώσκετε καὶ ἐπιγινώσκετε, γινώσκω means to
perceive, learn to know; so the intention seems to be, what you learn to know
by looking upwards, and perceive by the spiritual sense.
In part. For we perceive and prophesy but in part until the perfect thing
1 Cor. xiii. 8-10.
comes.
The source of your pride. Kаúжnμа, a boast, vaunt; a subject of boasting.
Evidently the meaning is that the one thing which it shall be a pleasure and a
profit to remember in that day will be that they received the messengers of God
as such, and relied on their proclamation. See Matt. xvi. 17 and x. 40.
6 Compare 1 Cor. xvi. 3-9. It seems probable, as already remarked, that
the dangerous riot recorded, Acts xix. 23-41, had occurred in the interval.
For what St. Paul actually did see Acts xx. 1-16.
CORINTHIANS—B.]
6
V
1
tion and denial ? Not so. But God is faithful in that our
word to you is not affirmation and denial. For God's Son,
Christ Jesus, Who is in you through our proclamation-made
through me and Silas and Timothy-was not affirmation and
denial, but has become affirmation in Him.
20. For all the messages from God are in Him the Yea,
and in Him the Amen to God, that He may be glorified
through us.
21. But He Who is binding us fast into the Christ is
God, Who anointed us, Who also sealed us, and gave us the
carnest-money of the Spirit in our hearts. And I call God
to witness on my life that it was to spare you that I went
not as yet to Corinth. Not that we exercise lordship over
your faith, but we are helpers of your joy, for you stand in
the faith.
II. But I elected this course for myself, not to go again
to you in pain of mind. For if I distress you; consider.
Who can gladden me, save only he who is distressed of me?
3. And indeed I wrote this for the very purpose, that I
might not, if I came, have grief of those who should gladden
me; having confidence in you all, that my joy is the joy of
all of you. For out of much affliction and constraint of heart
1 Consistent in affirmation and denial. Tò val, val · kal où, ou. Compare
Matt. v. 37. Also James v. 12. It is evident that there were some recognised
rules of life, derived straight from the Lord, and current throughout the
Church. Probably there were also some accepted doctrines which were
afterwards incorporated in the Four Gospels, which would account for the
apparently unidentifiable quotation, 1 Cor. xv. 45. "The last Adam a life-
making spirit." Compare Acts i. 3.
2 Not so! There is no equivalent expression in the Greek; but this is
implied in the context, and the translation would hardly be complete without
something supplied in this sense.
7
[CORINTHIANS-B.
I wrote to you, weeping all the time; not that I wish you to
be grieved, but that you may know the love I bear you.
5. But if any gave pain it was not to me, but I would
not distress you-to all of you according to your share.
Sufficient for such an one is this his due from the majority.
7. For I desire the very opposite to gratify and cheer
you, lest such an
one be devoured by excessive grief.
Wherefore I exhort you to confirm your love towards him.'
9. For to this very end I wrote, that I may see how you
stand the proof, and whether you are attentive to everything
from me.
And if you gratify any, I am with you in it. For
I also, wherein I have gratified any, if in aught I have done
so, through you I did it in the person of Christ, that we be
not over-reached of Satan, for we are not ignorant of his
thoughts.
12. But having gone into the Troad for the purpose of
the Good Message of the Christ, and a door being opened to
me in the Lord, I got no relaxation for my spirit because I
found not Timothy my brother, but bade them adieuº and
went away into Macedonia.
14. But grace be to God, Who ever leads us in triumph
in Christ, and makes manifest through us in every place the
It seems probable from this that the offender referred to in 1 Cor. v.
1-5 had been warned in time.
2 άπотаžáμevos auroîs. Having bade them adieu is the obvious meaning,
but it may also mean having appointed them delegates, i.e. having delegated
power and authority to act in his own apostolic power and authority for a
specified purpose. Compare 1 Cor. v. 3-5.
3 Leads us in triumph, i.c. drags us at the wheels of Christ's triumphal
A metaphor taken from the Roman triumph accorded to successful
generals.
car.
CORINTHIANS—B.]
8
scent of His friendship. For we are a perfume of Christ to
God in those who are being saved and in those who are being
lost; to some a stink out of death into death, to others a
perfumes out of life into life, and who is sufficient for such
things? For we are not like the many who retail the Word
of God, but as out of sincerity, but as straight from God, we
speak, face to face with God in Christ.
III. Are we beginning to make ourselves known to you?
Or do we need letters of commendation to you or from
you 25
You are our epistle written within upon our hearts,
perceived and read of all men, being manifestly an epistle of
1 His friendship.
yvŵois, applied to a person, means knowing, recogni-
tion, acquaintanceship; and might here be well translated presence, i.e. by the
Holy Ghost. Compare Acts iv. 13, 14; xvi. 16, 17, and 29, 30.
* εὐωδία.
Perfume. evwdía. It is always fragrant and acceptable to God, whatever
it may be to others.
3 Stink, perfume. In both cases doun, which is a word which may bear
either sense according to circumstances-a good instance of St. Paul's con-
stant habit of using words with meanings according to the reader's interpreta-
tion. Compare the following from Robert Browning's dramatic romance,
"The Flight of the Duchess ":-
"And 'ay,' said the Duke with a surly pride.
The more was his comfort when he died
At next year's end, in a velvet suit,
With a gilt glove on his hand, and his foot
In a silken shoc for a leather boot,
Petticoated like a herald,
In a chamber next to an ante-room,
Where he breathed the breath of page and groom,
What he called stink, and they, perfume:
-They should have set him on red Berold
Mad with pride, like fire to manage!
They should have got his check fresh tannage
Such a day as to-day in the merry sunshine!
Had they stuck on his fist a rough-foot merlin ! "
A The many.
οι πολλοί.
"Compare 1 Cor. xi. 16 and xiv. 36-38.
9
[CORINTHIANS—B.
Christ ministered by us, written within, not in ink, but in
Spirit from a Living God; not on tables of stone but on the
sensitive¹ tables of the heart.
4. But we have such assured trust through the Christ on
God Himself; not that we are competent to make any
calculations from ourselves as out of self, but our sufficiency
is derived from God, Who also fitted us to be ministers of
the new covenant; not of letter but of spirit, for the letter
kills, but the Spirit works life.
7. But if the ministry of Death in letter, graven on
stones, was originated in glory, so that the sons of Israel
were not able to gaze into the face of Moses because of the
glory of his face, which passed away, how much more shall
the ministry of the Spirit be in glory?
2
9. For if the ministry of the condemnation was glory,
far more overfloweth in glory the ministry of the justifica-
tion.3 For that which has been glorified has not been
glorified in this partial and initial stage¹ because of the sur-
passing nature of the glory. For if that which is come to an
end was through glory, much more is that which abides
glorious.
12. Having then such a hope as this we use much bold-
Ka
Sensitive. σápivos, made of flesh, is here evidently contrasted to
insensible blocks of stone. The tables of the heart are to the New Covenant
what tables of stone were to the Mosaic Covenant.
2 See Exodus xxxiv. 29-35.
3 The ministry of the justification, or of the righteousness. The law was
designed to show men what they ought to be and could not be, save by the
inspiration and indwelling of God; but Israel did not perceive this, and
regarded the fulfilment of the external law as the end of all perfection.
+ In this partial and initial stage. Compare 1 Cor. xiii. 8-13.
That which is come to an end, or is being left unemployed, i.e. the Mosaic
law and ceremonial.
CORINTHIANS—B.]
IO
ness of speech, and do not as Moses when he placed a veil
over his face so that the sons of Israel should not gaze into
the end of that which was temporary.
But their senses
were dazed, for to this da the same veil remains upon the
reading of the old covenan since they do not discover that
in Christ it is left unemploy 1; but to this day, when Moses
is read, a veil rests on the heart; but whenever he shall turn
to the Lord the surrounding veil shall be lifted. But the
Spirit is the Lord, and when one has the spirit of the Lord
it is freedom. But we all with unveiled face being shown in
a mirror¹ the glory of the Lord are changed into the same
image, from glory into glory, as by the action of the Lord's
spirit.5
3
IV. Because of this, having this service, Leing so merci-
fully treated, we are not slothful in it; but renounce the
1 That which was temporary. тоû катаруоуuevov the same word as that
which is commented on in the last note. What follows it is parenthetical to
verse 18. The argument being resumed at the words "But we all with un-
veiled face
"
2 Their senses were dazed, or their perceptions were petrified or made callous.
See notes to Rom. xi. 6-10. Also those to Rom. viii. 32 and ix. 33. Moses
did not succeed in leading them to a perception of the true end of the law,
but St. Paul hopes for better success with his correspondents.
3 The Spirit is the Lord. Apparently meaning that since Christ's ascension
God works on earth through the Spirit, Who divides to each according to
His own will and pleasure. See John xiv. 12-21. The apparition of the
Lord Himself to St. Paul on the road to Damascus was a special act of grace,
which St. Paul survived only by special grace, wherefore we in mercy are
shown God in an enigma, and that we behold in a mirror that we may arrive.
gradually at the solution. See 1 Cor. xiii. 12.
1 Even the enigma we behold in a mirror because of its surpassing glory,
but in trying to solve it our senses are exercised to discern between good and
evil. See Heb. v. 11-14.
"Of the Lord's spirit, or perhaps better-of the Spirit-Lord.
·
6 We are not slothful in it. оÙк èуkaкоûμеν, we do not behavo badly, i.c. we
oùk Èykakoûμev,
serve as if we esteemed our privilege of so doing.
II
[CORINTHIANS—B
hidden things of the shame, not walking in unscrupulousness,
nor adulterating the Word of God, but by the manifestation
of the truth commending ourselves to all the inner per-
ceptions of men before God.
3. And if our Good Message is hidden, it is hidden
among those who are perishing, because in their case the
god of this world blinded the perceptions of the faithless that
they might not discern the light of the Good Message of the
glory of Christ, Who is a likeness of God.
5. For we do not proclaim ourselves, but Christ Jesus,
Lord; and ourselves your slaves because of Jesus. Because
it is God Who bids light to shine out of darkness, Who shone
in our hearts to the kindling of the perception of the glory
of God in the face of Christ.
7.
But we have this treasure in earthen vessels in order
that the eminence of the power might be from God, and not
have its origin in us. In everything afflicted we are still not
straitened without means, yet not lacking resource; perse-
cuted, but not deserted; cast down, but not perishing;
always carrying about the dead condition³ of Jesus in our
:
By the manifestation of the truth. Ty paveρwσel Tŷs àλnoelas. That
which A.V. calls the Urim and the Thummim (Ex. xxviii, 30) are called by
LXX. THE MANIFESTATION AND THE TRUTH. καὶ ἐπιθήσεις ἐπὶ τὸ
λογεῖον τῆς κρίσεως την ΔΗΛΩΣΙΝ καὶ τὴν ᾿ΑΛΗΘΕΙΑΝ. Here we have an
instance in which the A.V. is a very defective mirror, for no one probably could
guess from it anything whatever of the nature of the Urim and the Thummim,
and even the Greek leaves us in complete darkness as to the physical objects
used and the exact use to which they were put, beyond the fact that Aaron
was to have them in the breastplate-called in Greek THE SPEAKING-
PLACE OF THE DISCERNMENT—upon his chest "when he goes into
the Sanctuary before the Lord; and Aaron shall bear the decisions of the sons
of Israel upon his chest before the Lord throughout."
Kindling. pwrioμós, strictly enlightening.
3 The dead condition. Compare Gal. v. 24 and vi. 14.
CORINTHIANS-B.}
12
body, in order that the Life of Jesus also may be manifest in
our body.¹
II. For we who Live are continually given over unto
death because of Jesus, in order that the Life of Jesus may
be manifested in this mortal flesh.2 So Death works in us,
and Life in you, while having the same spirit of the faith,
according to that is written, I trusted therefore I spoke;
and we trust, wherefore we also speak; knowing that He
who raised Lord Jesus" shall raise us also with Jesus, and
set us beside Him together with you.
15. For all things are because of you, in order that the
grace having made the thanksgiving to fill and abound in the
greater number, may overflow into the glory of God. Where-
fore we are not slothful, but even if the outer man is under-
going destruction, still that within is renewed day by day.
For our present light affliction is working effectually for us in
immeasurable fashion into an untold result, a lasting weight
of glory, while we look, not upon the things which are seen,
but on the things we may not see; for the things we see are
temporary, but those we see not are lasting.
¹ Here we see under another form what St. Paul meant in chap. ii. 14-16,
which is no mere figure of speech, but a spiritual reality.
2 In this mortal flesh. Perhaps meaning, In this mortal state, of which
the only use we can make is to show in it the state to which the world con-
demned its Saviour, by sharing His crucifixion and being dead to the world
which crucified Him, and continues to reject Him, not believing, nor wishing
to believe, that He is risen from the dead and seated at the right hand of God.
That this is so we may readily assure ourselves by asking what construction
is usually put on the words of the A.V., where St. Paul is represented-correctly
enough-as "having a desire to depart, and to be with Christ, which is far
better."
3 Raised Lord Jesus. See note under Rom. viii. 39, also one under 1 Thess.
iv. 12.
→ Beside Him. Compare Apoc. iii. 21, and Rom. xiv. 10 with note thereon.
13
[CORINTHIANS—B.
V. For we know that if our earthly house of the hut fall
to ruin, we have a structure provided of God,¹ a house not.
made with hands, eternal in the heavens. For indeed herein.
is the source of our groans, in that we are longing in spirit
to be clad³ in our abode which is from heaven, if at least we
are not going to be unclothed and found naked."
4. For indeed we groan who are in the hut, being
depressed because we do not want to be unclad but to put
on the rest of our clothes, that what is mortal may be over-
whelmed by The Life.5
5. But He who persuades us to this very course is God,
Who gave us the earnest-money of the Spirit; therefore, let
us be of good cheer, knowing that while we dwell in the body
we reside away from the Lord. For we walk by faith, not
by sight; but we are confident, and well pleased rather to go
abroad out of the body and reside near the Lord. Where-
1 Provided of God. è Оevû, out of God, i.e. originating in Him. It seems
hardly needful to say that Our house of the hut means this mortal frame we
wear, but it doubtless has larger meanings too.
2 Longing in spirit.
èπITOÐOÛVTES. See notes under Rom. i. 20, 28,
and 32.
3 To be clad. èrπevdúσaobaι means to be clad over other garments, put on as
an overcoat, or if one were half-dressed to complete one's toilet.
Ε
εἴ γε καὶ ἐκδυσάμενοι οὐ γυμνοὶ εὐρεθησόμεθα seems to mean, If we have the
true hope of departing and being with Christ, as St. Paul had, Phil. i. 23, and
are not going to die and be naked, which is the thought of the flesh, and the
necessary and inevitable end of the natural life. See Rom. viii. 5-8 and 12, 13.
5 To put on the rest of our clothes. See previous note on éterdúoaodai.
ἐπενδύσασθαι.
Kaтaríνw means to drink down, swallow up. That mortality may be drowned
in The Life as in a sea. Compare Keble's well-known lines—
"Till in the ocean of Thy love
We lose ourselves in Heaven above."
He who persuades us is God. How long are we going on in the devil's
delusion that death is God's will concerning us, and not our own perversity,
the result of a silly and unnecessary blunder, to continue in which is unpardon-
able,
CORINTHIANS-B.]
14
t
fore also our ambition is, whether residing at home or abroad,
to be well pleasing to Him.
1
10. For we must all be seen to be in front of Christ's
judgment seat, in order that we may carry off each the
fruit of his bodily life, according to what he did, whether
good or worthless. Being conscious, therefore, of the dread
presence of the Lord, we persuade men, and have been made
manifest to God; and I hope also that we have been made
manifest to your inner consciousness. For we are not
making ourselves known to you again, but giving you a
starting point for boastings over us in order that you may
have it ready against those who boast in outward appearance,
and not in heart.
13. For whether we are beside ourselves, it is to God;
or sane, it is to you; for the love of Christ constrains us in
that we have come to this conclusion, That if one died on
behalf of all, then they are all dead; also that He died on
hehalf of all in order that the living might no longer live to
1 For we must all be seen to be in front of Christ's judgment-seat. deî
paveρwoñval must mean It is necessary for us to have appeared. We must,
indeed, appear before the judgment-seat of Christ (as the A.V. has it) Not ar
SOME FUTURE DISTANT DAY, BUT HERE AND NOW, and be seen of men to be
living as in God's presence and striving for His approval, that so in the Day
of judgment, when the rest of the world is on its trial, we may stand beside
the judgment seat. Compare Rom. xiv. 10-12 and notes underneath. Also
Aрос. хх. 4.-б.
2 Have been made manifest to God. The condemnation of the world is
that when light is in the world THEY PREFER DARKNESS. Compare Jno. iii.
16-21. God sent His Son, not to judge the world, but that the world might
be saved by Him; and he who trusts the Son is not judged, but, standing
constantly and willingly in the presence of God at all times, behaves
accordingly.
A starting point for boasting over us. That is, "matter for sincere and
laudable pride in our mutual relations," that they might not fall victims to
those whose aim is outward effect,
15
[CORINTHIANS-B.
themselves, but to Him Who died on their behalf and rose
again.
16. Accordingly we, owing to the present position, know
no one after the flesh; and though we have known Christ
after the flesh, still now we no longer know Him. So if
any one is in Christ he is a new creature, the original state is
gone by, lo! the universe is become new. But the universe
has its origin in God, Who reconciled us to Himself through
Christ, and gave us the ministry of the reconciliation, so that
God was in Christ reconciling the world to Himself, not im-
1 Known Christ after the flesh. It is a complete misapprehension to
suppose that Saul was unacquainted with Jesus of Nazareth. Jerusalem was
his home throughout the Lord's ministry on earth and long before, and at the
crucifixion he was about 31 years old. Moreover, as a zealous Pharisee he
must have been deeply interested in the stir made by John first and Jesus
afterwards, and doubtless was a keen observer, if not of the trial and cruci-
fixion still certainly of all that led up to it.
For it must not be supposed that these were the outcome of wanton cruelty.
On the contrary, the leading party-who were Sadducees-appear to have
acted up to their convictions in carrying the matter through, under the
impression that some solution was absolutely necessary for the safety of the
nation. See Jno. xi. 48, Rom. x. 1-4; which solution-so they seem to have
argued, and not without plausibility-was possible in no other way. If he
was the Son of God, and the promised Messiah, why did he not take the lead
and deliver them from the Romans. If he was not the Christ, he was a
dangerous impostor, not less dangerous because entirely believing in himself.
In either case, by his condemnation to crucifixion, the matter would be settled,
for it was inconceivable to them that the Messiah should submit to be crucified
by the hands of men. See Lc. xxiv. 25-27. So they stumbled over the stone
of stumbling, not so much in the crucifixion as in ignoring their own act
afterwards and refusing to believe in the resurrection.
2 The original state. rà apxaîa, not so much the old things as the original
constitution of things, from àpxǹ, beginning, origin.
3 The world. Kooμos is so often used that it will be well to see how the
word was used by Greek philosophers. Its strict meaning seems to be order,
form, fashion, and so government. Also the world, universe, from its order
and arrangement as distinguished from the indigesta moles of Chaos. The
Stoics used it of the anima mundi and of the universe itself, as divine; some-
times it includes the earth, sometimes only of the firmament, sometimes of
the several stars, or worlds, as contrasted with rò Târ, the universe,
CORINTHIANS-B.]
16
puting to them their failures, and having also set us to
minister the word of the reconciliation.
20. Therefore we are ambassadors on behalf of Christ as
from God, who invites men through us: we beseech you, on
behalf of Christ, be reconciled to God, who made Him sin
who knew not sin on our behalf, that we might become Divine
righteousness in Him; (vi.) and as sharing His work also, we
call upon you not to have received in vain the grace of God.
2. For it says, "At an acceptable season I hearkened to
thee, and in a day of salvation I assisted thee." Behold Now is
the season meet and acceptable; lo! NOW is the day of salvation.2
3. Never affording to any one any pretext for offence,
that so fault may not be found with the service," but in every
thing commending ourselves as servants of God; in much
patience, in afflictions, in necessities," in straits," in stripes,
4
1 Imputing. λoyıŚóμevos seems to have much the force of setting down in
their account. See note under Rom. iv. 8.
2 When a deputation waits on the sovereign a customary form of address
is to ask, Where and when it will please his Majesty to receive their petition.
or address; to which the royal response is HERE AND NOW. Nor is the Lord
of Heaven and earth less courteous. Let His people wait upon Him in loyal
readiness of heart and obedience and His answer is ever HERE AND NOW.
3 The service. Verse 2 is a parenthesis, and at the beginning of verse 3
the thread is taken up from verse 1. That began As sharing His work; verse
3 carries on the construction with Not giving offence, so a member of the army
or navy might pride himself on doing nothing which could disgrace the
service.
4 In afflictions. See note on exißw, Oxiis, under Eph. vi. 10-13.
"In necessities. àváуên, force, constraint, necessity. As a result of argu-
ment or of circumstances àváyên éσrí, it must be that.
Of natural needs, as
of food, yaσtpòs àváyкais. Of constraint or compulsion by force, physical or
moral. In poets, of bodily or mental pain, anguish, distress. Of the tie of
relationship or consanguinity. Compare St. Paul's constraining motives
1 Cor. ix. 16, 2 Cor. v. 14, Rom. ix. 1-8, &c.
• In straits. σTevoxwpla, want of room, like res augusta domi; probably
referring to the constant opposition he encountered in commending to men
the true remedy for their difficulties, the way to escape death and all the
17
[CORINTHIANS-B.
2
6
7
in prisons,¹ in lack of security, in struggles,3 in sleepless-
nesses,¹ in fastings, in purity, in insight, in far-reaching
affections, in serviceableness, in holy spirit, in love
unfeigned; in sincerity of speech,8 in divine power; by the
weapons of the righteousness both offensive and defensive;"
through honour and dishonour, through hard words and fair
speech; as impostors and yet true, as ignored yet recognised,
difficulties entailed by slavery to phantoms, by becoming slaves of a living and
genuine God.
¹ Stripes, prisons. Compare Acts xvi. 16-40.
2 Lack of security. ἀκαταστασία is perhaps best understood by νῆα
κατάστησον stop the ship, bring it to land; a feat St. Paul ever strove
But
manfully to accomplish, but which it was not given him to bring about.
compare aσTaтoûμev, 1 Cor. iv. 11, well rendered in A.V. we have no certain
dwelling-place.
3 In struggles. Kóπos, a striking, beating; and so of painful efort, toil.
* In sleeplessnesses, i.e. in absorbing anxieties producing insomnia.
5 In fastings, not ceremonial, but enforced, as on the voyage to Rome.
Doubtless he a'so fasted deliberately too-see Acts xiii. 1, 2-and reference
may be intended to this also.
In far-reaching affections. This seems to be the first and obvious
meaning of the word, for which and for serviceableness see note under 1 Cor.
xiii. 4; although the sense of long suffering preferred by A.V. and R.V. is not
necessarily excluded. See also notes under Rom. xi. 22, under kindness; and
at Rom. ii. 4, under service.
7 In holy spirit. Holy Spirit is so manifold that any adequate translation
is impossible. The Blessed Paraclete is, of course, The Holy Spirit, yeɩ we
find mention of the seven spirits of God, Apoc. iv. 5. And besides the count-
less gifts and graces of the Spirit, we have holy spirit spoken of as the Unction
from on High, and as the Wine of the Kingdom.
In sincerity of speech. The Greek has in word, or speech, of sincerity, or
of truth, but the translation given seems the best English equivalent for the
text.
Both offensive and defensive. Strictly those for the right hand and for
the left, which amounts to the same thing. Compare Eph. vi. 10-20. Also
St. Paul's action, 1 Cor. v. and 2 Cor. ii. 1-11. Observing that in the first
instance the end sought is that the Corinthians should curse out the ne'er-do-
weel out of themselves, an offensive measure; while in the second case the
measures are defensive. See verse 11. See also 2 Cor. x. 3-6, and the effect
produced by the first epistle as recounted 2 Cor. vii. 7-12,
CORINTHIANS-B.]
18
as dying and behold we live, as chastised and not condemned
to death, as grieving yet always joyful, as poor but making
many rich, as desiring nothing yet having all things in
possession.
፡
2
II. Our mouth is open towards you, Corinthians! Our
heart is enlarged. You are not straitened in us but you
are straitened in your own lack of feeling; in requital
whereof I say as if to my children, Let your sympathies also
be enlarged.3
14. But be not found unequally yoked with unbelievers;
for what communion has righteousness with lawlessness?
Or what intercourse has light with darkness? Or what
harmony can there be between Christ and Beliar? Or what
share has a faithful man with an unbeliever? Or what accord
has the shrine of God with phantoms ?5
You are a shrine of a Living God, as God said, I will
dwell in them, and I will walk about in them, and will be
their god, and they shall be my people. Wherefore go forth
out of their midst and be distinguished
from them, saith the
I
¹ Desiring nothing. Not good for undèv ěxovres but intended to mark the
difference between this and oùdèv ěxovtes which would be having nothing.
* In your own lack of feeling. Or, literally, in your own bowels, as the
scat of compassion, &c. See Eph. iv. 31, 32, and note underneath.
3 Compare chap. vii, 2 sq.
4 Who precisely Beλlap may be it seems hardly needful to inquire, but if he
be liar!
•
5 What accord
phantoms. Not satisfactory; there seems to be
no possible translation which can render precisely the Greek, but σvykaтáleσIS
means approval, sanction, and was used in Stoic philosophy of the assent of the
mind to its perceptions. eldwλov, not the material idol but the phantom power
behind it.
These questions appear to form an amplification of the plain and simple.
proposition, Ye cannot serve God AND Mammon.
Be distinguished, or marked off. apopitw means to mark off land by
boundaries,
19
[CORINTHIANS-B.
Lord, and do not cling to anything unclean; and I will admit
you and will become to you a father, and you shall become
my sons and daughters, saith the Lord, the Almighty.¹
2
VII. Having, then, these messages, my beloved, let us
cleanse ourselves from all defilement of flesh and spirit, let
us perfect holiness in fear of God. Make room for us ; we
wronged no one, we corrupted no one, we overreached no
one. I do not speak to condemn you, for I have said before
that you are in our hearts to share your death and to share
your life. I have much boldness of speech in addressing you,
much glory over you; I have been filled with the comfort, I
overflow beyond measure in the joy over all our affliction.
5. For also when we went into Macedonia¹ our flesh got
no relaxation, but in everything we were afflicted; without
combats, within fears; but God, who comforts the downcast,
comforted us in the arrival of Titus. And not only in his
presence, but also in the comfort wherewith he was comforted
over you in narrating to us your affection," your lamentation,
your zeal on my behalf, so that I rejoiced the more.
¹ Observe that it is not you shall be my sons, &c., that is in virtue of your
original creation, but you shall become ἔσεσθέ μοι εἰς υἱούς.
els vioús. Which would be
meaningless in the mouth of another than the Lord, the Almighty.
2 Make room for us. There is plenty of room for all in the Kingdom of the
Heavens. None who are called to share that rule need fear that their powers,
however great, will lack scope. On the road thither, however, every addition
to the company is an advantage, as to a caravan travelling through a country
infested by bandits.
3 And so in condemning you should condemn ourselves. St. Paul takes
the position of a lonely traveller who wants to join the Corinthians' caravan,
and promises to be true to them in case of attack, and even if he should find
facilities for going ahead on the road not to desert them till the dangerous
road is traversed.
• Here St. Paul seems to resume the subject dropped at chap. ii. 13 ante.
5 ¿iónσis, appears equivalent to Toon, fond desire, the preposition prefixed
serving to refer it to spiritual regions beyond the realms of mere natural affection.
CORINTHIANS-B.]
20
8. For even if I grieved you in my letter I do not regret
it, even if it did cause me anxiety. For I see that that letter,
even if for the time it grieved you-now I rejoice, not because
you were pained, but because your grief wrought a change of
mind. For you grieved in godly sort, that in nothing might
you suffer loss by us.¹ For the sorrow which God approves
works repentance into salvation, not to be repented of; but
the sorrow of the world works death.2
II. For see this very grief of yours, being godly, how
much readiness it wrought in you, aye, and what clearing of
yourselves, and what vexation, aye, and fear and longing for
4
¹ Here we see the difference between sorrow after God, kaтà eóν, and the
sorrow of the world and the god of the world. When we are grieved in godly
sort we seek to repair the wrong done, for which the spirit and its capacities
afford scope.
Remedy in the natural sphere is often quite impossible, and the
god of this world would persuade us therefore that the mischief done is irre-
parable, if so he may persuade us to ignore our power as men, and therefore,
if not naturally spiritual through the fall, capable of new birth into spiritual
regions and into all the powers and privileges which appertain to those who
are made Heirs of God and joint heirs with the Christ.
2 Works death, being inspired by Satan, the manslayer.
* Clearing of yourselves. àwoλoyla (whence apology) generally means a
defence, i.e. a rational and successful explanation of something done whereby
it is commended as right to others. This, by God's grace, is possible for every
man-but in one way only, and that not by defending ourselves, but by com-
mitting ourselves and our cause to the Righteous Judge, and ruling our conduct
in future in accordance with His Will and Pleasure. See Psalm xxxvii.
1-9 A.V.
We have here another indication that the abuses which St. Paul
pointed out, and which doubtless were far from being intended, were put away
on the receipt of his letter, with indignation and abhorrence.
4 Vexation. ayavákтησis, strictly of physical pain and irritation, e.g. of
children in teething. Here evidently vexation that their conduct had been
liable to such strictures as St. Paul had found necessary. See, for instance,
1 Cor. iv. 8-13 and xi. 20-24.
2 I
[CORINTHIANS-B.
spirituality,¹ what zeal and revenge. In every thing you
commended yourselves as upright in what you did.
12. So also in writing to you, it was not because of him
who did the wrong, nor of him who was wronged, but that
the readiness where you were concerned might be made
evident which we have towards you before God.5
3
13. Therefore we have been comforted. And besides.
our own comfort we rejoiced more overflowingly over the
joy of Titus, because his spirit has found rest through the
way you all acted. For if I have made any boast to him
about you I had no cause for shame; but as we uttered all
our hearts to you in sincerity, so also our boast about you to
Titus was found well-grounded. And his affection is over-
flowingly abundant towards you through the memory he has
of the deference you all accorded him, how you received him
with fear and trembling." I am rejoiced because in every-
thing I find ground for confidence in you.
VIII. But we do you to wit, brethren, of the favour from
Longing for spirituality.
2 Zeal; for the honour of God.
èmiñóonois; see previous note.
3 Revenge, i.e. revengeful feeling against the god of this world, resulting in
careful avoidance of him and all his works, through which we have been
deluded in the past.
Upright. åyvós, strictly filled with religious awe (άyos), and so nearly
translateable God-fearing. Of persons undefiled, pure, upright.
5 Before God. The key note of St. Paul's actions is, always to see how
what is done or said affects the Almighty and the relations between Him and
In this way, so long as any one counts the favour of the Almighty as of
paramount importance, he will endure, nay welcome, rebuke which facilitates
an understanding between Himself and God. Compare Prov. ix. 8.
man.
6
Compare 1 Cor. xvi. 10. Which refers indeed to Timothy, but shows
some anxiety lest the Corinthians should accord their respect to Paul person-
ally and not to his mission, in which Timothy and others were fellow-labourers.
CORINTHIANS-B.]
22
God which has been manifested in the churches of Macedonia;
how in much trial of affliction, the overflowing of their joy,
and the exceeding depth of their poverty abounded to the
wealth of their simplicity. For they are strong, I bear them
witness, and more than strong in their willing-heartedness;
with much entreaty¹ beseeching our favour and the fellowship
in our ministry towards the saints; and not according to our
expectation, but they gave themselves first to the Lord, and
to us by God's will, so that we exhorted Titus, as he had
made so good a beginning at first, so also to bring about in
you this grace.2
7. But as you overflow in everything; in faith, and in
speech, and in insight, and in all zeal in your love for us, that
you may overflow in this grace² also. I do not speak by way
of commandment, but by reason of the zeal of others and as
1 Entreaty. παράκλησις evidently denotes the presence of the Παράκλητος in
them and their own coöperation with Him, and joy in His presence and
operation.
2 This grace. That is the grace of giving themselves to the Lord first and
to His ambassadors for His sake. Compare 1 Cor. 1. 10-16. St. Paul
preached not himself but Christ Jesus, and the Corinthians were slow to
understand that the object of the apostolic ministry is not so much to rule
others, as to put them in direct communication with the Lord Himself. Sec
1 Cor. iii.
Writers on St. Paul's life and ministry speak much of the collections he
made on behalf of the poor saints in Jerusalem. It is perfectly clear however
from his own letters that he never did anything of the sort. The collections
were started by the newly formed churches in gratitude for the spiritual
benefits originating in Jerusalem, and forwarded by persons selected for the
purpose by the Churches, who-St. Paul says 1 Cor. xvi. 4.-shall accompany
him if he goes to Jerusalem.
St. Paul always strove to cultivate individual spontaneous action, and
only interfered when he saw his converts making mistakes, in order that they
might not miss what they were seeking by inadvertence. It was not his policy
to keep them in leading-strings, rather he sought to get them to walk alone
and be independent of his help and guidance,
23
[CORINTHIANS—B.
testing the genuineness of your love. For you perceive the
kindness of the Lord Jesus Christ, that because of you He
became poor, Who was rich, in order that you may be made
wealthy by His poverty, and I express my feeling in the
matter; for this is profitable for you, seeing you began more
than a year ago not only to construct but also to wish and
purpose,¹ and now too you have completed what was to con-
struct, in order that as you were quick to wish and intend, so
also perfection might result from possession.
12.
For where zeal is exhibited a man is acceptable
according to whatever he may have, not according to what he
has not. For it is not that others may have relaxation and
you constraint, but from a sense of equality. In the present
season your overflow into their lack, in order also that their
overflow may supply your lack, so that equality may result,
as it is written: He that gathered much had no excess,
and he who gathered little had no lack. But thanks be
to God, Who gives the same zeal on your behalf in the heart
of Titus, for he accepted the invitation, and being more
zealous went of his own motion to you.
3
1 To wish and purpose. OéλewV. St. Paul seems to be trying to get the
Corinthians to see that love is spontaneous in action, and does not content
itself with obeying expressed wishes. To suppose that the organisation of a
church was the end of all perfection would be to repeat the error of Israel after
the flesh, when they supposed that the keeping of the law was the end to be
aimed at, instead of a means to that end, which was reconciliation with God,
such as Moses himself attained to, and afterwards Elijah the Tishbite.
2 Referring to the collection of the manna. Compare Apoc. ii. 17—and
evidently a quotation from memory from LXX. Ex. xvi. 18.
3 The invitation. rapákλŋow. This shews something of St. Paul's method.
He says, 1 Cor. xvi. 12, he tried hard to persuade Apollos to go (яарекáλеσа
Toλλ) but he declined for reasons of his own, which St. Paul evidently
respected. Titus, however, was of a very different mind, and anxious to go
the errand, not as St. Paul's emissary, but of his own motion, and evidently
asked leave to undertake it.
CORINTHIANS-B.]
24
:
18. And we sent with him the brother, who has the
praise in the gospel throughout all the Churches; and not
only so but he has been elected by the churches to accom-
pany us in our journeys in this grace which is ministered by
us to the glory of his lord-The Lord-and to zeal on our
behalf; repressing this," lest anyone should find fault with us
about this vigour which is ministered by us, for they were
planning things that should be estimable not only in the eyes
of the Lord, but also in the eyes of men.
22.
And with them we sent our brother whom we have
proved in many ways as being zealous, and now much more
zealous through the great confidence he had in you. Do you
ask about Titus? He is my partner and coadjutor towards
you. Or our brethren? They are emissaries of churches.
1
Titus having undertaken the mission, St. Paul sent with him one of his
own assistants.
2 Elected. Xepoтovnoeís, elected by show of hands, and probably separated
for the work as Paul and Barnabas had been at the first by the laying on
of hands by the presbytery, not for ordination, but in token of release from
duty in the local church. Compare Acts xiii. 1-3.
3 Repressing this. τοῦτο στελλόμενοι seems to mean slowing this, i.e.
keeping it out of sight, not avowing it, though it was the real motive of their
action, lest the apostle should be blamed for encouraging them in such a
course.
4 This vigour. adporns, thickness, ripeness, vigour, strength, especially of
body. Stoutness would perhaps be a good rendering, using the word in its
old sense as in A.v. Dan. vii. 20.
Observe that this is the second brother whom St. Paul sent with Titus,
so the letter was carried by a deputation of three ministers of the Church
Catholic, who, doubtless, went with a definite purpose of ministry which St.
Paul's letter should assist them in carrying out. It would be a complete
mistake to suppose that the carrying of the letter was the end of their mission,
and not-as it really was-an assistance by St. Paul to them in effecting what
was to be done by their personal exertions.
6 Coadjutor. ovvepyós, fellow-labourer; compare σúvvyos, yoke-fellow.
Philip iv. 3.
7 Emissaries. The word is aπógroños anglicised into apostle, but this word
is now practically reserved for emissaries of the Lord.
25
[CORINTHIANS-B
Glory is Christ's. Shew' then the manifestation of your love
and of our boast on your behalf, demonstrating it by your
behaviour towards them, and so to the eyes of the Churches.
IX. For concerning the ministry to the saints it is
superfluous for me to write to you. For I know your own
zeal, about which I boast to Macedonians that Achaia has
been ready for a year past, and emulation of you stirs the
greater number to action. But I sent the brethren that our
boast on your behalf might not be made void in this matter,
lest after I said you were ready,' Macedonians perchance
might go with me and find you unprepared, and we—not to
say you should be put put to shame if it were so.
Therefore I deemed it imperative to invite the brethren to
go before to you, and to set in order beforehand the blessing
which had been foretold of you, this of being ready, even as
blessing and not as arrogance.
6. Yet there is this consideration; he who sows sparingly
shall reap also, sparingly, and he who sows upon thanks-
↑
Pagkagala May
¹ Do you ask ?—Shew. These words are supplied to fill out the very
laconic and elliptical construction here, the reason of which is seen subse-
quently. The matter was one on which anything but the briefest hint would
have been out of place.
* You were ready, παρεσκευασμένοι ἦτε. κατασκευάζω is properly to fit out,
and so prepare what one has; maрaσkevάw (the word here) to get, provide, and
so prepare what one has not. It must evidently be understood not of material
things but of treasure in the heavens. Compare Lc. xii. 33.
3 As arrogance. πλeoveğla, greediness, grasping, selfishness; overbearing
temper, arrogance. St. Paul's meaning seems to be that no good could come
of anything not done gladly and spontaneously. Compare his refusal to take
Mark with him, apparently for no other reason than that he had not his heart
in the work sufficiently. See Acts xv. 38.
4 This is usually understood of alms-giving. Without at all denying its
applicability in this direction, it is evident that St. Paul is here treating of
something entirely different. He went to the root of the matter and cultivated
the new Life in his converts, assured that it would manifest itself becomingly
CORINTHIANS-B.}
26
givings shall also reap upon thanksgivings. Let each do
according to the dictates of his heart, not out of pain nor
out of constraint, for God loves a joyous giver, and God is
able to overflow¹ into you in all grace, so that in every thing
you shall overflow continually into every good work having
sufficiency of yourselves; as it is written, He scattered
abroad, He gave to the poverty-stricken," His righteousness
abides forever.
And He Who furnishes¹ seed to the sower, and bread
IO.
1
in all directions. See verse 8 sq. Here he is talking of giving to God, and
exhorts them to give unsparingly and joyfully-What? The only offering
which finds acceptance with God is a broken spirit and a contrite heart, the
which if a man have he will not ask what he is to give nor how he is to give it.
Overflow. Tepioσeów, a word constantly used by St. Paul, means To be
over and above the number, περιττεύσουσιν ἡμῶν οἱ πολέμιοι, The enemy will
outnumber (or, perhaps, outflank) us. Also, to be more than enough. The
instances in which it is said to have a causal sense are rare, and mostly in the
N.T., so that although it is undeniable that "God is able to make you abound”
(or "to make grace abound" as in A.v. and R.V.) the sense usually conveyed
by the word is that given above, the construction being doubtless grammatically
difficult. Compare 1 Cor. i. 17.
αὐτάρχειαν ἔχοντες.
2 Having sufficiency of ourselves. avráρxeiav ĕxovtes. Observe that St.
Paul's whole object is to train his spiritual children so that they may grow up,
and be able to walk alone without his care.
3 To the poverty-stricken, i.e. to the poor in spirit who knew their poverty
and so could receive from Him to supply their need. Jesus Himself won all
blessing for men in this way. He was not constrained to suffer on the cross-
see Matt. xxvi. 53, 54, as well as the cases of Enoch, Moses, and Elijah-but
or our sakes He emptied Himself. See Philip. ii. 5-11.
+ He Who furnishes. & èπixopnyŵr, where the force of the preposition in
composition appears to be to refer the verb with which it is compounded to
spiritual regions, as indicated by the use of capitals in the preceding notes. See
note on éπixopnyía under Eph. iv. 16, and notes on EПIT00@ Rom. i. 11, &c.
Xopnyéw, to lead a chorus; take, have, the lead of or in a matter. In
Athens mostly of the xopnyós at the public feasts, to defray the cost of bringing
out a chorus. Generally, to supply the cost of anything, hence, to equip,
furnish abundantly with a thing, especially supplies for war. Compare
I Cor. ix. 7. It is evident that the Apostle is seeking to prepare the
Corinthians to go on the same warfare in which he was engaged. Compare
chap. x. 3-6 sq.
27
[CORINTHIANS-B.
for eating will furnish and multiply your sowing, and will
increase the produce of your righteousness. In every thing
may you be enriched and gladdened into all simplicity,¹
which effects through you thanksgiving to God. For the
ministry of this service is not only active in adding to and
filling up that in which the holy come behind, but also in
overflowing through many thanksgivings to God, as through
the proof of this service you glorify God over the sub-
ordination of this your confession into the Good Message of
the Christ, and over the frankness of its communication to
them and to all, and their supplication on your behalf who
love you because of the surpassing favour of God upon you-
Thanks be to God for His Ineffable Bounty.
X. And I Paul myself also exhort you, through the
gentleness and reasonableness of the Christ, who when face
to face with you am humble, but being absent I am bold
against you." But I pray that I may not, when I come, be
bold with the confidence with which I expect to be bold
]
¹ Into all simplicity. In order that a man's life and conduct may be simple
and consistent it is necessary and sufficient that he have one constraining
motive to which all others give way when in conflict with it. In this way and
in no other can hypocrisy be purged out of his life. Compare 1 Cor. v. 6-8,
2 Cor. viii. 1-6.
2 It is evident that preparation was being made for carrying on in Greece,
the offensive warefare begun there by St. Paul against the god of this world;
but the first step to this was a thorough organisation of the Corinthian Church
itself-compare 1 Cor. xi. 33, 34-previous to which it could not send forth
emissaries to others, i.e. apostles of churches, The Corinthians evidently
thought themselves much more advanced in spiritual life than they were
justified in supposing. See 1 Cor. i. 10-16; iii. 1-3; iv. 8, &c., &c.
3 I am bold against you. Dappw eis vuas is rather: I am confident in you
and towards you, but here referring to the manifestation of that confidence in
reproving what was amiss in them.
CORINTHIANS-B.}
28
against some among you who reckon us as walking after the
flesh.
3. For though we walk in flesh, yet our warfare is not
after the flesh. For the weapons of our warfare are not
fleshly, but mighty to God for the reduction of strongholds;
destroying, as we do, calculations and everything raised
aloft against the perception of God, and taking prisoner
every perception to the hearing of the Christ, and being in
readiness to punish every defect of hearing as soon as ever
your hearing is fully developed.
7. You look at the outside merely. If any one is con-
fident in himself that he is Christ's³ let him reckon this again
of himself, that as he is Christ's so also are we. For if
indeed I do boast somewhat too freely concerning the power
which the Lord gave us, for your building up and not for
your destruction, I shall not be put to shame lest I should
seem to be trying to frighten you through my letters.5
4
Io. For his letters, they say, are weighty and powerful,
1 To be bold against some. róλµñσai èní тivas, to be daring in conduct
towards.
τολμῆσαι τινας,
2 Reduction of strongholds, or destruction of strongholds, but St. Paul
rather seems to speak of taking complete possession of the said strongholds
in the name of his Lord, and subduing them to His uses. Compare Lc. xi.
14-26.
3 St. Paul here seems to argue that he was not less Christ's than others;
he had not put on himself the name of apostle, and if in virtue of that name
he acted as others did not, it was because the name put upon him by God
demanded it of him.
For your destruction. Compare previous note on the Reduction of
strongholds.
5 St. Paul expresses his confidence that the Lord would make good what
His ambassador had written. As we see, he used the bow freely-compare
Apoc. vi. 2-in order that when personally present he might have no occasion
for severity; with what result we see in this passage. When will men learn
to appreciate the rule of love aright and to rejoice in it ?
29
[CORINTHIANS-B.
but his bodily presence¹ is weak and his speech contemptible.
Let such an one reckon thus, that such as we are in word
through our letters when absent such are we also in deed
when present.
12. For we do not make bold to reckon ourselves among,
nor to compare ourselves with, some who are commending
themselves to your notice; but they measuring themselves.
by their fellows and comparing themselves with each other,
lack understanding. But we do not stretch our boasts into.
things not susceptible of measurement, but after the measure
of the standard, of the measure distributed to us of God, to
reach even as far as you.3.
2
14. For we have not as it were overreached ourselves in
trying to reach you, for in our eagerness we have reached
even you in the evangel of the Christ. Not that we stretch
1
¹ His bodily presence, or rather the presence of his body. There seems to
be no reason whatever to suppose St. Paul physically weak or contemptible.
On the contrary, the account of his behaviour when in contact with the
Roman authorities in Judea and afterwards in Rome—see Acts xxi. 31–xxviii.
31-and the impression he made upon them, as evinced by the treatment.
accorded to him, show that he was both respected and liked by the influential
men with whom he came in contact. It has been said that no man is a hero
to his valet-not that heroes are not heroes, but because valets are valets.
The Corinthian converts were made in perhaps the most frivolous and corrupt
of the seaports of the time-see 1 Cor. i. 26-29, vi. 9-11-and had to learn
much before they could appreciate the greatness of their calling and rise up
into it.
2 The standard. Kavév-a word in modern use both in East and West,
qánún in Hindustani, canon in English-means any straight rod, or bar,
especially as a ruler or guide for keeping things mechanically straight.
3 To reach even as far as you. àpiréolai comes in ungrammatically, and the
meaning is not very clear, but a hint seems to be intended that in some
respects the distance was considerable. You can't make a silk purse out of a
sow's ear, but a valet may be regenerated and become a hero.
4 In our eageruess we have reached euen you. ἄχρι γάρ ὑμῶν ἐφθάσαμεν.
plávw means to be beforehand, and appears often to be used of the state of
mind during approach for some object, when the person approaching is in a
CORINTHIANS-B.]
30
}
our boasts into that which is immeasurable in labours of other
men, but having hope, when your faith is grown, to be magni-
fied among you according to our standard into overflowing
abundance; to evangelise you into what now lies far beyond
you,¹ not to make an easy boast in the standard of another;
but he who boasts, let him boast in the Lord, for it is not that
he who commends himself he is approved, but He whom the
Lord commends.
XI. You ought to endure from me some little folly, and
though it be folly yet endure it from me. For I admire you
with a divine passion. For I have espoused you to one man
to set you as a pure virgin beside the Christ. But I fear
lest perchance as the serpent cheated Eve in his cunning, so
your perceptions should be corrupted from the simplicity which
is the gate of entrance into the Christ.
4. For if he who comes preaches another Jesus whom we
did not preach; or you accept another spirit which you did
not receive; or entertain favourably another gospel which
you did not receive!-For I reckon that in nothing have I
come behind the veriest apostles, and if I am a layman in
speech yet am I not one in insight, but in everything have
enlightened the darkness that is in you all."
hurry to arrive, and so intent on his object that nothing diverts him. Compare
the use of the same word in Dan. viii. 7, LXX.
1 Into what now lies far beyond you. εἰς τὰ ὑπερέκεινα ὑμῶν seems to have
some such sense, though repékewa seems to be confined to the N.T. and eccle-
siastical writers, so that its intention can only be gathered by comparison with
ἐπέκεινα = on yonder side.
A layman. idiúτns, a private person, an individual, as opposed to one
holding a public office or to one having professional knowledge of any kind;
and so unpractised, unskilled, as opposed to a specialist.
3
Ἡ ἀλλ᾽ ἐν παντὶ φανερώσαντες ἐν πᾶσιν εἰς ὑμᾶς defies translation, but the
verb is an active one pavepów, to make manifest, which only Apostles could do,
31
[CORINTHIANS-B.
Was I wrong in humbling myself that you might be
exalted-because I gladly proclaimed the Good Message of
God to you free of charge? I plundered other churches,
accepting supplies for the purpose of ministering to you; and
when I was with you and had need I relaxed no wit my
efforts, for what I lacked the brethren when they came from
Macedonia more than supplied, and in everything I kept
myself from burdening you, and so will I keep myself. It is
sincerity of Christ in me, for this boast shall not be fenced
into me in the regions of Achaia.
11. Why? Because I love you not? God knows. Only
what I am doing I mean to do that I may cut out their occa-
sion from those who desire occasion, so that wherein they
boast they may be found even as we.
7.
13. For such are mock-apostles, deceitful workers,
putting on the outward form of apostles of Christ. And no
wonder, for Satan also himself puts on the form of an angel
of light. It is no great thing, therefore, if his ministers also
mimic the form of ministers of righteousness, whose end
shall be after their works.
16. Again, I say, let no one think me a fool. And if
you accord me not this, yet still as a fool receive me that I
also may make my little boast. What I am uttering I utter
not after the Lord, but as if in senselessness in this the
ground of my boasting.
18.
Since many boast after the flesh, I also will boast ;
The bearing of this is not generally understood, owing to the idea that
the slanderer is a rebel. That he doubtless is at heart, and it was partly with
the object of unmasking this veiled rebellion in him and in others, that man
was created. But it would appear that this end is only achieved at the end of
the Day of Grace, See Apoc. xii, and the sequel in xx. 1-3.
CORINTHIANS-B.]
32
for you are very fond of bearing with fools though sensible
yourselves. For you endure it if any one reduces you to
slavery, if any one eats you up, if any one seizes you, if any
one exalts himself over you, if any one beats you on the
face. I speak abusively as if because we were weak, but
wherein any one is daring-I speak in folly-I, too, lack not
courage. Are they Hebrews? So am I. Are they Israelites?
So am I. Are they ministers of Christ? I speak like one
deranged: I am more. In toilings more abundantly. In
stripes more exceedingly. In prisons more abundantly. In
deaths often.
24. By Jews five times received I forty stripes save one,
thrice was I beaten with rods, once was I stoned, three times.
have I been shipwrecked, a night and a day I have spent in
the deep. In journeys often, in dangers of rivers, in dangers
of robbers, in dangers from my kin, in dangers from gentiles;
in dangers in town, in dangers in deserts, in dangers at sea;
in dangers among false brethren. In toil and trouble, and
¹ If any one seizes you. λaµßávw means to take, grasp, seize, often of
taking booty, carrying off a prize. Here it seems to be used much in the
same way as if St. Paul had written if any one takes you
in.
2 Beats you on the face. dépw means to skin, flay; and like the English
hide, tan was used, as a slang word, in the sense to beat unmercifully. We
may gather here the nature of the fornication St. Paul complained of. He
himself strove to make MEN of his converts, so that they might be free and
not need him. Others-it would seem-had taken advantage of this and of
the weakness of the Corinthians in spiritual things to bring them into
bondage to themselves instead of developing the spiritual life in them
individually.
3 In dangers of robbers. Anorhs, a robber, pirate. Evidently St. Paul
would have his correspondents consider whether those to whom he refers
would ever think of braving such things. We may easily see that John,
whose surname was Mark, had some reason for preferring to return to
Jerusalem on a certain memorable occasion alluded to in Acts xiii. 13 and
xv. 38.
33
[CORINTHIANS—B.
often suffering from sleeplessness. In hunger and thirst, in
fastings often, in cold and nakedness; besides the other
things¹ that which collects upon me daily, the care of all the
churches.
29. Who is weak and I share not his weakness? Who
is offended and I burn not? If I must boast I will boast over
the things of my weakness. The God and Father of our
Lord Jesus-Who is blessed for ever-knows that I am not
deceived.
32. In Damascus the Ethnarch of King Aretas was
watching the city of the Damascenes to seize me, and through
a window, in a basket, was I let down through the wall and
escaped out of his hands.
XII. Still boasting does not agree with me, for I shall be
getting to visions and revelations of the Lord."
f
2. I know a man in Christ fourteen years ago, whether
The other things. Tŵν TαρEKтÙя seems to mean the things beside and
without him, perhaps in contrast with that which stands upon and within him,
ἡ ἐπισύστασίς μου, immediately following.
2 To seize me. miάoai, to press, squeese; also to repress, stifle, a meaning
which is doubtless intended here, though it is difficult to find an English word
to convey it appropriately.
St. Paul has evidently a keen relish for the situation, and if he suffered
great privations was thoroughly alive to the humours of the game he was
playing, and quite capable of enjoying the discomfiture of the Ethnarch of
King Aretas, and would gladly stir up something of the same spirit in his
correspondents.
3 ἐλεύσομαι γὰρ εἰς ὀπτασίας. Evidently meaning that he was in danger of
being carried into things which he was never intended to talk about. We
may be very sure that St. Paul-as he says-was no fool, and it is only a fool
who tells all his mind.
Fourteen years ago. It seems generally agreed now, at least by the
best English authorities on the subject, that this letter was written in A.D. 57,
consequently Lewin refers the vision to the time of St. Paul's visit to Jerusalem
A.D. 44. He does not, however, notice that precisely at this juncture a most
marvellous interposition did occur which was well known to all Christians,
CORINTHIANS—B.}
it
34
in the body or out of the body I know not, God knows, such
an one having been caught up to third heaven.
3. And I know such a man, whether in body or separate
from the body I know not, God knows, that he was caught
up into Paradise and heard unspeakable words which it is
not permitted to man to utter. Over such an one as that¹ I
will boast, yet over myself I will not boast except in my weak
moments.2
6. For if I desire hereafter to boast I shall not be sense-
less, for I shall speak truth; but I am sparing in the matter
lest anyone should count upon me beyond what he sees me
or what he hears from me. Moreover through the surpassing
nature of the revelations, that I might not be too much
elated, there was given me a stake³ for the flesh, an angel
and to which the Corinthians would naturally understand reference to be
intended, the deliverance of St. Peter out of prison narrated in Acts xii.
Whether in the body or out of the body I know not, God knows. Compare
Acts xii. 9. καὶ οὐκ ᾔδει ὅτι ἀληθές ἐστιν τὸ γινόμενον ὑπὸ τοῦ ἀγγέλου, ἐδόκει δὲ
ὅραμα βλέπειν. "And knew not that it was real that came to pass under the
angel, but thought he was beholding a vision." See also verse 11, kal å Пéтpos
ἐν ἑαυτῷ γενόμενος εἶπεν Νῦν οἶδα . . "And Peter having become in himself
said, Now I know indeed that the Lord sent forth his angel .
To the third heaven. Doubtless meaning to spiritual regions in which St.
John beheld the Visions of the Apocalypse.
""
1 Of such an one as that. St. Paul is probably alluding to some other
notorious occasion when it became known as in the former case that a vision
had been accorded to some one, who could not or would not say what he had
heard there. Compare Apoc. x.
4.
2 In' my weak moments. ἐν ταῖς ἀσθενείαις seems to have some such force,
meaning when he was mad at the folly of the Corinthians, or weak through
their weakness.
3 A stake. σkóλo usually meant a pale, stake, such as was used in fortifi-
cation, but also in one case for fixing heads upon, and in another for impaling
a man. Indeed, the usual word in Attic Greek is oraúpwμa, so that there is
evidently a reference to impaling or crucifixion. Compare Rom. vi. 6,
Gal. vi. 14.
W
35
[CORINTHIANS-B.
{
of Satan to buffet me, that I might not be too much
lifted up.¹
8. Over this messenger I three times called on the Lord,
that he might depart from me; and He said to me "Sufficient
for thee is My favour, for The strength is perfected in weak-
ness." Most gladly, therefore, will I rather boast in my
weaknesses that the strength of the Christ may dwell in me.²
-
IO. Wherefore I rejoice in weaknesses, in outrages," in
constraints, in persecutions, in straits on behalf of Christ ;
for when I am weak then am I strong. I have shewn myself
a fool; you compelled me : for in nothing did I come behind
the veriest apostles though it is true I am nothing.
4
5
12. The signs of an apostle were wrought out among
you in all patience, in signs and wonders and in acts of
might; for wherein were you neglected in comparison with
¹ The translation generally given a thorn in the flesh seems eminently
inadequate, and the idea that this thorn took the form of ophthalmia, which
produces a pricking sensation in the eyes very infelicitous. The nature of the
infliction is clearly told. It was an angel of the 'Slanderer who suggested
such thoughts of his own unworthiness as we find in 1 Cor. xv. 8-9, and so
sought to cast him in his suit and deprive him of the prize. Compare
Coloss. ii. 18-19.
May dwell in me. èmiσkŋvów means to be quartered in of soldiers, &c.
3 Outrages. Compare 1 Thess. ii. 2, where the same word occurs
üßpio0évres, with the narrative of the events referred to in Acts xvi., especially
noting verses 25 and 37.
4 You compelled me.
1
Observe the nature of the compulsion which con-
strained St. Paul, who endured joyfully all that men count compulsion without
being subdued by it.
The signs of the apostle, i.e. of him who is deputed, as one might say, the
credentials of an ambassador.
• Acts of might. Suváμels. What was generally understood by the expres-
sion it is difficult to say, but if they were to be proofs of ambassadorship they
must be wrought by the sender-not by his emissary. We shall not, therefore,
be far wrong if we conclude that the deliverance from the prison in Phillippi
was an excellent instance, and truly it justifies St. Paul in saying-when com-
pared with the deliverance of St. Peter-that in this matter he had not come
behind the veriest apostles,
CORINTHIANS--- B.]
36
other churches, save that I was not dependent on you?¹
Forgive me this injustice.
2
14. See! This is the third time I am preparing to go to
you, and I will not be sluggish, for I seek not your goods but
you; for children ought not to lay by for parents but the
parents for the children, and I will most gladly spend and be
spent in behalf of your souls, even if through my excessive
love for you I am loved the less.
3
16.
:
But be it so I did not burden you but being a des-
perate knave I caught you with guile ! Did any one of those
I commissioned to you therefore take advantage of you? I
called Titus to my assistance, and with him I commissioned
the brother! Did Titus overreach you? Did we not walk.
in the same spirit, aye in the very same tracks?
19. You are thinking, long since, that we are making our
defence to you.
What we say is said in the very presence of
I Was not dependent on you. οὐ κατενάρκησα ὑμῶν appears to refer to the
fact that St. Paul, at Corinth, supplied his temporal needs by manual labour.
See Acts xviii. 3.
2 Observe; the third time of preparation, not necessarily the third visit.
Compare chap. i. 23.
3 In behalf of your souls, or lives, that is, the physical life. The saving of
souls with St. Paul meant something quite different to what it commonly does
in these later days; St. Paul meant deliverance from the power of physical
death, for he did not contemplate the possibility of eternal damnation, even in
case of those whom he delivered to Satan for the destruction of the flesh, i.e. of
the natural life. See 1 Cor. v. 5.
I
{
+ I caught you with guile. Or perhaps better and quite literally, I took you
with a bait, which of course was precisely what the Apostle did-was he not a
fisher of men ? But here he seems to be stating the view of the Corinthians,
or of some among them, and the following question is his rejoinder. This is
followed again by a supposed exclamation from the side of the discontented,
who, if they could make out any sort of case against St. Paul, would be too
likely to infect others with a like spirit. Tavoupyos, translated desperate knave,
means strictly ready to do anything, rarely used in a good sense,
37
CORINTHIANS-B.
God in Christ; yet it is all, my dear friends, for the purpose
of building you up.
20. For I fear lest perchance, when I come, I should find
you not such as I wish you; and lest I should be found by you
such as you wish not. Lest perchance there should be strife,
heartburnings, anger, intrigues, whisperings, groundless
pretences,¹ lack of fixed purpose. Lest when I go again to
you my God should humble me against you, and I shall cause
grief to many who have hasted to sin, and have not repented
over the uncleanness and fornication and licentiousness
which they wrought.
2
XIII. This is now the third time I am going to you; at
the mouth of two witnesses and of three shall every utter-
ance be established. I have said before, and now tell you
before as when I was with you the second time, and say now
in my absence: When I come I will not be sparing towards
the repeated offence.
3
3. Since you seek trial of the Christ speaking in me,
Who is not weak towards you but mighty in you. For even
if He was crucified of weakness still He Lives of Divine
strength. For we also are weak in Him, but Live with Him
as the result of God's power with us.
¹ Groundless pretences. qvolwois, inflation, from quoiáw to blow, puff. Or
perhaps from ovoɩów, to dispose one naturally to do a thing, connected with
puois, growth, nature; in which case there would be an allusion to natural
tendencies instead of spiritual life.
2 Apparently hinting that the Corinthians, if in doubt now, would not
much longer have any reasonable excuse for doubt; recalling Elijah's ques-
tion on Mount Carmel: "How long halt ye between two opinions? If the
Lord be God follow him; but if Baal then follow him."
3 Is mighty in you. They questioned, apparently, the power of Christ
present in Paul, but he did not question His presence in the Corinthians, as
attested by the abounding utterances in tongues; a sign, as he told them, of
unbelief among them. See 1 Cor. xiv. 22.
CORINTHIANS-B.]
38
5. Try yourselves if you are in the faith. Make test of
yourselves; or have you not self-discernment of Christ Jesus
in you, if perchance you are unproved? But I hope you will
perceive that we are not unproved, and we pray to God not
to make you worthless in aught; not that our standard worth
may be made clear, but that you may do what is excellent and
we may be as untested; for we have no power against the
truth, but on behalf of the truth.
1
9. For we rejoice when we are weak and you are strong;
and this is what we pray for, namely, your perfection. For
this reason I write thus while absent, in order that, when
present, I may not have to use severity, after the power
which the Lord gave me, for building up and not for
destruction.
$
II. For the rest, brethren, rejoice; get on with your
training; call the Lord to your assistance; be of the same
mind; have peace in your hearts; and the God of the love
and peace shall be with you.
Greet one another with a holy kiss. All the saints
greet you. The Grace of the Lord Jesus Christ, and
the love of God, and the fellowship of the Holy Spirit
be with you all.
12.
And we may be as untested. St. Paul seems to say, You seem to be
anxious for trial and proof; I have more experience of what such trial means
and I desire none." He knew the stress of the furnace better, for when gold
and dross are mixed the gold, no less than the dross, passes through the fire.
2 Your perfection. Kaтápтiois, a training of horses. Compare note under
1 Cor. iv. 6.
((
Use severity. Toтóμws xphowμaι might almost be translated practice
amputation.
4
• Get on with your training. Kaтapríteσde. Compare previous note on
κατάρτισις.
καταρτίζεσθε.
5 The Lord. Not expressed in the Greek; but in English it is not
customary to leave the object of a verb unexpressed.
1
APPENDIX.
In these two letters to the Corinthians we get much
insight into St. Paul's aims and methods. He is seen like a
professional boxer teaching amateurs, putting forth his
strength not against the Corinthians but against the enemy
in them, whom it was his object to cast out.
The Corinthians seem slow to appreciate this, to be so
interested in the lessons they are getting in a new art, as to
forget that the art itself was only desirable for use against
the enemies of God and man, who being once cast out and
got rid of, they might be free to spend their time more pro-
fitably and pleasantly; and so are ready to inflict real
punishment on their instructor.
This art is so little understood, at least in this connection,
that a few words are offered in case the foot notes fail to
supply the key sufficiently. Thus when St. Paul writes,
1 Cor. i., "I say this, that each of you is saying, I am of
Paul, and I of Apollos. . . . ;" it is not to be concluded
that the Corinthians were consciously saying this. Had it
been so the Apostle would hardly have besought Apollos to
go to them. St. Paul was interpreting their own actions to
CORINTHIANS-B.]
40
the Corinthians themselves, and showing them the secret
thoughts of their own hearts.
So in 1 I Cor. xi. 20. St. Paul does not accuse the
Corinthians of any wilful and deliberate misconduct, they
doubtless intended to celebrate the Lord's Supper duly and
reverently; he merely points out that they do not carry out
that intention very successfully.
And here we see the difference between Apostolic rule
and human rule. Men generally care but little about a man's
intentions so long as his outward conduct is decent. Apostles
on the other hand care little for externals so that the motive
is the true one of love to God first and of man as a brother.
It would have been easy to have given these converts an
excellent ritual for use on such occasions, but that was not
St. Paul's way.
What he strove to do was to develope the
spiritual life in his converts, so that they might act for them-
selves. He himself was a man as much as his humblest con-
vert, and prepared to recognise in others the ability to do all
that he did and more if they would but exert themselves. To
have given them definite rules or forms of worship would have
been to run the risk of enslaving them to a system instead of
enslaving them to God.
1
J
J
EZEKIEL XXVIII. 1-19. (LXX).
And there came a word of the Lord to me saying: Also
thou son of man, speak to the Ruler of Tyre, Thus saith the
Lord Whereas thy heart was lifted up, and thou saidst, I am
God, I have taken up my abode in the dwelling of God, in the
heart of the sea! yet thou art a man and not God; and thou
didst set thy heart as the heart of God: Art thou wiser than
Daniel? Or have not wise men instructed' thee by their
understanding? Hast thou by thine understanding, or by
thy good sense, made thyself strength, and gold and silver in
thy treasuries?
2
5. In thy great understanding and commerce thou didst
multiply thy strength. Therefore thus saith the Lord: Since
thou hast set thy heart as the heart of God, lo! in requital for
this I will bring up against the alien plagues" from the nations,
and they shall empty out their swords against thee, and
against the glory of thine understanding, and they shall
1 Instructed. Taideów, to train, teach, educate a child. Evidently the
meaning is, Have you derived no benefit from the training you received?
2 Good sense. opórnois seems here to have the meaning of thoughtfulness,
good sense, practical wisdom, prudence, being the virtue concerned in the
government of men and management of affairs.
3 λoyuós, a plague, pestilence; also of persons, a plague, pest; compare
Dan. xi. 14. LXX.
EZEKIEL.]
42
scatter thy beauty into destruction and shall bring thee down,
and thou shalt die by death of wounds in the heart of the sea.
9. Wilt thou speak and say, I am God, in the presence
of those who carry thee off? Nay! but thou art a man and
not God. By the host of the uncircumcised shalt thou
perish, by hands of aliens; for I uttered it, saith the Lord.
II. Also there came a word to me saying: Son of man,
take up a dirge against the Ruler of Tyre and say to him,
Thus saith the Lord who is Lord indeed: Thou art an im-
pression of My likeness' and a crown of glory. In the
delight of the paradise of God wast thou born. Every
precious stone was bound upon thee, the carnelian, and
topaz, and emerald, and carbuncle, and sapphire, and jasper,
and silver, and gold, and ligure, and agate, and amethyst,
and chrysolite, and beryl, and onyx; and with gold didst
thou stock thy treasuries and thy coffers in thec.
14. From the day wherein thou wast created I placed
thee with the Cherub in God's holy mount. Thou² wast born
amid fiery stones, Thou wast born blameless in Thy days,
from the day wherein Thou wast created until the acts of
wrong" were found in thee.
1 An impression of My likeness, ἀποσφράγισμα = an impression from a
seal. The Greek reads simply ἀποσφράγισμα ομοιώσεως = an impression of
likeness, a coin from the mint, as it were. My has been supplied from the
sense of the context. Compare Gen. i. 26, 27, as also the Psalm printed as an
introduction to this epistle.
2 Thou wast born. Here and several times after the pronoun is expressed
in the Greek, and is therefore emphatic. An attempt has been made to express
this by printing it with a capital initial letter.
a
3 The acts of wrong. rà àduchμara, the breaches of law. adlinμa means
something done contrary to right, especially a breach of law, and so
deliberate wrong as contrasted with àµáprnua, a failure, and árúxnua, a mis
chance.
43
[EZEKIEL.
1
16. From the multitude of thy merchandise thou didst
fill thy store-houses with lawlessness, and didst fail, and wert
wounded from the mountain of God, and the Cherub led thee
out from the midst of the fiery stones.
17.
Thine heart was lifted up at thine own beauty;
thine understanding was destroyed with thy beauty.
Through the number of thy failures I hurled thee on to the
earth; I gave thee as an example of shame before kings.
18. Through the multitude of thy failures and of the
injustices of thy traffic, I defiled thy temples; and I will
bring forth fire out of thy midst. That shall devour thee,
and I will give thee as dust upon thy land before all who look
to thee.
19. And all thy followers¹ among the nations shall groan
over thee.
Thy destruction is come to pass and thou shall
exist no more forever.
1 Thy followers. oi èπioтáμevol σe apparently means those who give thee
their attention.
Sheppard and St. John, 30, 32, and 34, St. Bride Street, Ludgate Circus, E.C.
1
TO GALATIANS.
ST. PAUL'S EPISTLE
RETRANSLATED.
But Jerusalem which is above is free, which is the
mother of us all.-GAL. iv. 26. A.V.
TO GALATIANS.
PAUL, apostle, not from men¹ nor through man, but through
Jesus Christ and God the Father, who awakened him out of
death, AND THOSE
THOSE WITH ME, ALL BRETHREN, TO
TO THE
CHURCHES OF GALATIA. Grace to you and Peace from God
the Father and our Lord Jesus Christ, Who gave Himself for
our sins in order that He might deliver us out of the present
toilsome age, in accordance with the will of our God and
Father, Whose is the glory to the ages whose days are æons.
Amen.
6. I WONDER THAT YOU ARE SO QUICKLY REMOVED,
FROM HIM WHO CALLED YOU IN GRACE OF CHRIST, into
ANOTHER GOSPEL! which is not another, only there are some
who are distracting you, and wanting to turn back the Good
Message of the Christ. But if even we, or an Angel from
1 Not from men. An ambassador's authority clearly depends on him who
sends him. In the book of Judith (vi. 2) we find Holofernes saying Nebuchad-
nezzar is God. He will send forth (aroσreλeî) his might. And in St.
Paul's time, indeed working under him, there were apostles of Churches; see
2 Cor. viii. 23.
2 To turn back. μeraσтpéyaι seems best taken in its simplest sense. St.
Paul is fighting the Beast, who ever seeks to turn back the Good Message of
God's Love, that it may not reach men.
GALATIANS.]
4
heaven evangelise you differently from the Message we joy-
fully proclaimed to you, let him be accursed.
9. As we told you beforehand, I say also now again:
IF ANY ONE EVANGELISE YOU DIFFERENTLY FROM WHAT
YOU RECEIVED FROM US LET HIM BE ACCURSED.
IO. For am I now persuading men or God¹? Or am I
seeking to please men? If I were still considering the likes
and dislikes of men I were not a slave of Christ. For I
declare to you, brethren, that the Good Message which was
proclaimed with joy by me is not human; for neither did I
receive it by human agency, nor was I taught it; but through
revelations from Jesus Christ.
13. For you heard my behaviour at one time in Judaism,
how unmercifully I used to persecute the Church of God and
lay it waste; and I was striking forward in Judaism beyond
many my contemporaries in my nation, being more overflow-
ingly zealous for the traditions of my fathers.
15. But when He who marked me off from my mother's
womb, and called me through His favour, saw fit to reveal
His Son in me, that I might proclaim the good tidings of Him
among the nations, immediately I did not take counsel with³
flesh and blood, neither did I go off to Jerusalem to those who
were apostles before me, but went away into Arabia, and
when I came back it was to Damascus.
1 In other words: Have the Galatians by any chance a new revelation,
that they disregard God's own ambassador? And if a new revelation it
cannot, if it opposes God's Good Message, emanate from Him.
2 Human. This seems here the best rendering of kатà áν0ршжоν; after,
according to, man. He did not preach The Gospel according to St. Matthew,
Mark, &c., but one received personally by himself from the Lord.
3 I did not take counsel with. où πрoraveléμuny may also mean, I did not
further burden myself with flesh and blood.
5
[GALATIANS.
1
18. Then, three years after, I went up to Jerusalem to
make Peter's¹ acquaintance, and staid with him a fortnight,
but saw no other of the apostles, excepting James, the brother
of the Lord. In what I am writing to you, lo! God is my
witness that I am not deceived.2
21. Then I went into the regions of Syria and Cilicia;
and I was unknown by face to the Churches of Christ in
Judæa, only they were hearing how "He who used once to
persécute us, now himself proclaims with joy the faith which
once he laid waste;" and they glorified God in me.
II. Then after fourteen years' absence I went up again to
Jerusalem with Barnabas, taking Titus also along with me.
And I went up in accordance with a divine communication,"
and laid before them the Gospel which I proclaim among the
Gentiles; but in private to the discerning; lest anyhow I
might be running, or have been running, to no purpose.
3. Yet, neither was Titus, who was with me, though
Greek, compelled to be circumcised, notwithstanding certain
mock brethren who were brought in with us, who came in
beside us with intent to look down upon our freedom which
¹ Peter's. St. Paul uses the Hebrew form-Cephas, but in English Peter is
more familiar.
2 οὐ ψεύδομαι I am not deceived, or I am not deceiving myself. A.V.
and R.V. have-I lie not, which would be où Þeúdw.
3 A divine communication. In the Greek, one word àrokáλvpis an
unveiling.
To the discerning. dokéw is often used of persons beholding a dream
or vision; ἐδόκουν ἀετον .. pépew. Methought an eagle was bearing.
5 Look down upon. катаØкожĥoai, to reconnoitre, spy out; but apparently
with a suggestion of looking down upon, seeing in the earthly sphere. So
Kaтadovλów, to reduce to slavery seems to mean, to enslave to earthly things.
The One Sacrifice for sin had released men for ever from the bondage of the
law, and had bought them as slaves to God. But this is what the human
1
•
}
GALATIANS. }
6
we have in Christ Jesus, that they might bring us into
bondage; to whom we gave place by subjection, no not for
an hour, in order that the truth of the Gospel might be kept
entire towards you.
6. But from those who thought they were somewhat-
what like they once were makes no difference to me; God
accepts not a man's person. To me then the discerning added
nothing spiritually¹; but on the contrary, when they saw that
I had been entrusted with the gospel to the uncircumcision,
heart is very slow to consent to. It imagines it possible to retain its freedom
by ignoring the purchase and fulfilling a law. Man will enter into a contract
with God to serve Him in certain specified things while retaining their liberty in
other respects. Such is the specious way in which man's enemy persuades him
to regard the matter, knowing that God will have service altogether or not at
all. And so is man deceived and kept in slavery to Satan, the manslayer, who
gives him the glorious privilege of throwing away his life, generally dishonour-
ably enough, rather than owe it to his Creator and Heavenly Father, and to the
Saviour Who died by the torture and ignominy of a malefactor's death in order
to rescue man from his cruel foe, and reconcile him to God and to Life.
¹ Added nothing spiritually. This seems certainly the intention, the word
spiritually being implied by the preposition åvà in the verb πроσavélevтo.
St. Paul has here a very difficult task to perform, and this is doubtless the
reason he chose to write with his own hand and not trust an amanuensis. He
himself had arrived at a very large conception of the purpose of God. In the
early days of his conversion he was strongly influenced by all natural ties and
associations to attempt the conversion of his own nation, and it was through
long trials and perplexities that he attained to the knowledge of the far-reaching
purpose of the Son of Man, and to the perception that if the race was to be
benefitted through the Jews, it must be by their losing their exclusiveness and
learning to know that to be a MAN was greater than to be a JEW. St. Peter
and the others at Jerusalem had not had their sympathies so enlarged in spite
of their universal commission (See Matt. xxviii. 19; Mc. xvi. 15; Jno. xx. 23),
and many subsequent intimations, notably that recorded in Acts x.
St. Paul, however, was not given to judging others, and had no wish to
belittle them or cast doubts on the course they pursued; while, nevertheless,
he must, for the sake of his own Gentile converts, teach them that if any man
prided himself on his natural descent from Abraham, he needed to learn from
the Gentiles, and could only hinder and trouble their faith if they made the
least concession to him on account of his natural birth.
7
[GALATIANS.
as Peter of the circumcision-for He Who inspired Peter
with apostleship towards the circumcision wrought in me
towards the Gentiles-and when they perceived the grace
which was given to me, James, Peter, and John, who regarded
themselves as pillars, gave to me and to Barnabas the right
hand of fellowship that we might act where the Gentiles are
concerned and they towards the circumsion; only they would
that we should remember the poor, which very thing I was
also forward to do.
*
II. But when Peter went to Antioch, outwardly I opposed
him, because he was obnoxious to blame. For before certain
men came from James he used to eat with the Gentiles; but
when they came, he made them shorten sail and separated¹
himself from them, fearing those of the circumcision. And
the rest of the Jews joined him in his double-dealing, so that
Barnabas, too, was carried away into collusion with their
dissimulation.
14.
But when I saw they were not walking uprightly in
1
¹ Made them shorten sail. This is given as the best translation which
suggests itself to give the force of iñoσréλλw, to make another let down some-
thing. orlov úñéoreide, made him lower sail. Evidently the Gentiles who
had entertained him were not backward, but Peter made them feel that their
hospitality was no longer acceptable.
And separated himself. àpúρišev kavтóv, he marked himself off, and
thereby denied the equality of Jew and Gentile in the Church of Christ, in
fact sought to set up again in the Church the old distinction, which Christ
died on the Cross to abolish. See Ephes. ii. Rom. iii., 9-18, &c., &c.
The cause of St. Paul's indignation is clear. All Peter and the others,
who thought themselves somewhat, could do was to beg him to remember the
poor, as if he had less consideration for them than they; but when it came to
consideration for those whom St. Peter counted as poor spiritually compared
with the Jews, St. Peter considered not them, but the rich-the rich that is in
St. Peter's estimation and their own-and made the Gentiles feel that, what-
ever he might preach, he did not consider them in comparison with his
brother Jews and what they might think,
GALATIANS.}
8
Co
the sincerity of the Gospel, I said to Peter before them all :
If you, being a Jew, live in Gentile fashion, and not as a
Jew, why do you constrain the Gentiles to Judaise? We,
who are Jews by birth, and not sinners out of the nations,
knowing that a man is not justified by works of law, save
they be done through trust of Jesus Christ; we, too, trusted
in Christ Jesus, that we might be justified as the result of
faith, and not from works of law; for no flesh shall be
justified as the result of works of law.
CC
17. But if, while seeking to be justified in Christ, we our-
selves were found sinners, is Christ then a minister of failure ?1
Reckon not so. For if I build again the very things which I
destroyed, I demonstrate myself a transgressor.
For I
myself through law died to law, that I may live to God. I
have been crucified with Christ; and it is no longer I that
live, but Christ lives in me; and so far as I now live in flesh,
I live in faith which proceeds from the Son of God, Who
loved me, and gave over Himself on my behalf. I do not
make light of God's favour; for if righteousness is through
law, then did Christ die uselessly ?³
¹ St. Paul seems to say, If we Apostles find it so hard to walk straight,
still that is no argument for you to go astray, for our weakness does not infect
Christ's strength, and your trust, like ours, is in Him, not in works.
2 Died to law that I might live to God; i.e. gave up paying attention to
mere written directions to render direct personal service to the law-giver.
3 What man is so slow to comprehend is that God wants to know him
personally, to establish personal relations with him. He gave the law that
Israel might long to know the Law-giver. The practising of circumcision
and other things by Jews after conversion was clear proof that they had not
learned to know God personally, and did not wish to do so. It was precisely
similar to the action of their fathers at Sinai, when they said to Moses,
Speak thou with us and we will hear: but let not God speak with us lest we
die."
9
[GALATIANS.
III. Oh, senseless Galatians! Who has bewitched you?
Seeing that before your very eyes Jesus Christ was proscribed¹
among you as crucified? This only would I learn of you:
Did you receive the spirit as the result of works of law, or of
trustful hearing?
3. Are you so devoid of understanding? Having made
a beginning in spirit, are you seeking perfection through the
flesh? Have you endured so many things at a venture? If
indeed it be at a venture.2
5. He, then, Who equips you with the spirit, and in-
spires you with powers. Is it the outcome of works of law,
or of the keen hearing of faith ?
6. So Abraham trusted God, and it was set down to his
account as righteousness. You perceive, then, that it is
those that are of faith who are sons of Abraham; and the
Scripture seeing beforehand that God justifies the nation as
4
1 Proscribed. Not perhaps a satisfactory rendering of poeypάon but by
derivation much the same word, and used in much the same sense, though
with a force here different from its usual force, as the crucifixion alluded to
differed from all other executions.
2 At a venture. The Lexicon gives eiкn adv. of elkaîos, without plan or
It seems
purpose, heedlessly, rashly, at random, at a venture, Lat. temere.
doubtful, however, whether ein may not be connected with einós, like truth ;
in which case the intention would be: Have you endured so many things in
appearance, only, i.e. was your affection for me, and your joy in my message,
all make-believe.
3 Equips you with. Both A.v. and R.V. seem to miss the intention here.
éπixорnyéw seems always a difficult word to render. See previous occasions
where the word has been met with and notes upon it. 2 Cor. ix.-10. Eph.
iv. 16. In the latter case it appears as here in close connection èvepyéw or a
derived word. See notes under 1 Cor. xii. 7-11.
4 See notes under Rom. iv. 8.
5 The Judaising party, and even St. Peter himself, were slow to see that the
day of Israel after the flesh was done and gone. If men wished now to follow
on and know the Lord it must be through baptism, and the action of the
Holy Spirit in the Church. Compare Hosea vi. 3.
GALATIANS.]
IO
the result of faith, proclaimed in anticipation to Abraham the
joyful news that all the nations should be blessed in him. So
those who rely on faith are blessed with faithful Abraham.
IO. For all who rely on works of law are under a curse.
For it is written, CURSED IS EVERY ONE WHO
REMAINS NOT IN ALL THINGS WRITTEN IN THE
BOOK OF THE LAW TO DO THEM.¹
THEM.¹ And it is
evident that in law no one is reckoned just with God, for
THE JUST MAN SHALL LIVE OF FAITH ; but the
law is not a result of faith, but he who has done them shall
live in them.
13. Christ brought us out of the curse of the law, having
become accursed for our sakes-for it is written, CURSED IS
EVERY ONE WHO IS HANGED ON A TREE¹-in order that
Abraham's blessing might reach the Gentiles in Christ Jesus,
so that we might receive the message of the Spirit through
the faith.
15. Brethren, I speak in human fashion, still a man's
covenant, once executed, no one disregards it nor adds to its
provisions. But the messages were uttered to Abraham and
to his seed. It does not to say "and to seeds," as if it were
widely distributed, but as on one, AND TO THY SEED, which
¹ Evidently a quotation from memory from Deut. xxvii. 26, which runs
thus in Lxx., Επικατάρατος πᾶς ἄνθρωπος ὅς οὐκ ἐμμένει ἐν πᾶσι τοῖς λόγοις τοῦ
νόμου τούτου ποιῆσαι αὐτούς· καὶ ἐροῦσι πᾶς ὁ λαός Γένοιτο.
2 Another quotation from LXX., with the omission of only one word. See
Habac. ii. 4. ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται.
dè
3 How impossible it is for man to keep the law, even to his own satisfac-
tion, may be gathered from the narrative, Jno. viii. 1-11.
• Another memory of the Septuagint, but the quotation is by no means
verbally accurate; had it been so it would have been even more pointed. See
Deut. xxi. 22, 23, especially the words, ὅτι κεκατηραμένος ὑπὸ θεοῦ πᾶς κρεμάμενος
ἐπὶ ξύλου.
II
[GALATIANS.
is CHRIST.¹ And I say this, that the covenant which was
originally executed by God, the law which was given four
hundred and thirty years later, does not cancel so as to set
aside the Message. For if the inheritance is of law it is no
longer of promise; but God bestowed it on Abraham as a
matter of favour, by way of promise.2
19. Why then the law? It was added, because of the
transgressions,3 until the seed should come for whom it was
intended, and was enacted, through angels, by the hand of a
mediator. But a mediator presupposes two parties, and God
is one.5 Is the law then opposed to the promises of God?
Reckon not so, for if a law was given which could generate
life, then indeed righteousness had been by law; but the
¹ The argument here would be easily impugned if it rested on the obvious
intention of the Septuagint, for, in Gen. xvii., although the word for seed is
used in the singular, it is associated directly with pronouns in the plural, a
very clear instance of what St. Paul himself says elsewhere, that the letter
kills, but the spirit gives life. If we are going to make our faith dependent
on logic we shall repudiate the Almighty for Satan the manslayer; for the
Almighty seeks a service of love, and will never condescend to argue the
unwilling into obedience.
So, Willy, let me and you be wipers
Of scores off with all men, especially pipers!
And whether they pipe us free from rats or from mice,
If we've promised them aught, let us keep our promise!
Robert Browning.
The moral of THE PIED PIPER OF HAMELIN.
3 Observe that the law did not create the transgressions; these existed
before, but were not imputed in the absence of law. Compare Rom. v. 12-14.
4 The mediator was, of course, Moses.
5 The argument here is difficult to follow. The point seems to be that the
promised seed was Himself God. He came not to destroy but to fulfil, and
the law being wholly kept by Jesus of Nazareth, and expiation being made by
the all-atoning Sacrifice for all transgressions, the law became obsolete for all
who are in Christ Jesus.
GALATIANS.]
I 2
Scripture shut up the universe,¹ under failure, in order that
the message out of trust of Christ Jesus might be given to
those who trust.
23. But before faith came we were kept in guard under
law, being shut up together into the faith, which was
destined to be unveiled. So the law had charge of our
2
childhood to lead us into Christ, that we might be justified
as the result of faith. But now the faith is come we are no
longer under the charge of a menial.3
¹ The universe. тà rávтα, a very wide expression (see note on кóσμos,
under 2 Cor. v. 19), which loses none of its force in St. Paul's mouth. To
understand the drift of the whole argument we must attain to St. Paul's
largeness of view.
And, first, "There is none good but One, that is God." All creature
existence must consider His ways, and delight to act in co-operation with
Him, otherwise it cannot be happy.
Man was created in the image of God, and consequently with a will of his
own, and a natural preference for its exercise. He had to learn, however, that
he could only be happy-being a created being-by doing that for which he
was created; and God created him for His own delight, with vast capacities for
enjoyment, which He delights to satisfy, but with equal capacities for suffering
in case he seeks satisfaction elsewhere.
Sin was already existent (see 2 Pet. ii. 4; Jude 6), that is, opposition to
God's will; and some of the previously created beings sought to baulk man
of his high destiny (and the Almighty of His purpose) through jealousy, and
with this end in view promoted misunderstanding between man and his Maker
so effectually that man became the slave of the manslayer, who is the god of
this world.
So when the promised Seed came the first thing He had to tell the chosen
race was this, " Verily, verily, I say to you, Unless a man be born from above
he is not able to see the kingship of God."
No exactitude in keeping the law could save him, he must pass through the
law to the Lawgiver, and learn to know Him, and His Kingship and Glory,
and to do this must be born from above into the realms of spirit. The fleshly
life inherited from fallen Adam could not be, in to know the kingship, or
kingdom, of God.
2 Compare Heb. xi., especially the last two verses.
3 A menial. raidaywyós, the slave who attended a child to school and back,
see note under 1 Cor. iv. 15. St. Paul therefore makes Christ the Schoolmaster
13
[GALATIANS.
26. For you are all sons of God through the faith in
Christ Jesus; for all of you who were baptised into Christ
put on Christ, Jew and Greek, slave and free man, male and
female, exist no longer among you, for all you are one in
Christ Jesus; and if you are Christ's, then are you
Abrahain's seed and heirs according to the Message.
IV. But I say that so long as the heir is an infant he
differs in nothing from a slave, though lord of all things,
but is under guardians and stewards until the day appointed
of the father. So we also, when we were infants, were in
slavery under the elements of the world. But when the
fulness of the time was come God sent forth His Son, born
of a woman, born under law, in order that He might buy
out those under law, so that we might receive the sonship
from Him.
3
(A.V.) or Tutor (R.V.); a good instance both of the difficulties of translation
and of the result of an evasion of them. Perhaps nurse would be the nearest
English word; but English boys are trained early to self-reliance.
1 For all you.
The pronoun is expressed, and therefore emphatic, as
marking off the baptised from the rest of mankind.
2 And if you are Christ's. The pronoun is again expressed, evidently that
the matter always depended on their consent. If they chose to deny Christ, He
would not hold them back; He will have none but those who love Him and His
service.
Then are you Abraham's seed. So long as you hold fast the unity of Christ
you are in Him, and therefore of the one promised Seed, which is thus seen
to contain many individuals; so that after all St. Paul's argument is not
opposed to the language of the Septuagint, though at first sight inconsistent
with it. Compare 1 Cor. xv. 35-38.
Under the elements of the world, or perhaps of the physical universe,
meaning that purely natural science and that with which it deals is essentially
clementary. Light, though perceived by the eye, is a phenomenon of a higher
order than gross matter, being transmitted through the ether, which appears
to be one of the unseen things from which were made the things we see
(Compare Heb. xi. 3). Its phenomena are only now beginning to be under-
stood. Compare Job xxviii. 7-12 and xxxviii, 19-21. (LXX.)
GALATIANS.]
14
6. And because you are sons God sent forth the Spirit
of His Son into our hearts, crying ABBA, FATHER, so thou
art no longer a slave, but a son; and if a son, an heir also
through God.
8. And THEN indeed, through not perceiving God, you
were in bondage to those who by nature are not gods; but
NOW, having learned to know God, or rather having been
recognised by Him, how is it you are turning again to the
weak and cringing elements, and seeking to be slaves again
in your higher standing ?¹
10. You are constantly observing days, and months,
and seasons, and years; I am afraid of you, lest somehow I
have wearied myself at random³ in your case. Become as I
am,¹ for I also am as you, brethren, I beseech you.
You have done me no wrong; but you know that because
of weakness of the flesh" I proclaimed the good message to
2
1 ἄνωθεν δουλεύειν seems to imply that they have attained to the higher
sphere from which they should command and not serve things material, or
even those who by nature are not gods, for they, i.e. the Galatian converts,
are sons of God Himself. And as for material things, a man should command
his body, and not be a slave to its likes and dislikes, but hit it in the eye if it
dares to seek to impose its wishes upon him. Compare 1 Cor. ix. 27.
2 Observing days, &c. If they were in direct personal relations with God
they would observe Him, and not days and seasons.
3 At random. Compare what follows in verse 13.
4 Become as I am. St. Paul appears to mean that he delights in the fixed
feasts and seasons of the Church as much as they, but inasmuch as these
things are temporal they should be subservient to use, not springs of action.
5 Because of weakness of the flesh. Or, perhaps, in the midst of weakness,
&c. To find the key we must turn to Acts xvi. 5-10, where we learn that
after going through the Phrygian and Galatian country they were prevented,
or forbidden to utter The Word in Asia, and shortly afterwards passed into
Macedonia, i.e. into Europe, owing to a dream Paul had. We may gather
pretty clearly from this that the journey through Galatia and Phrygia was
not an active period, although it appears to have resulted in evangelising the
Galatians. It is evident that at this period St. Paul was at a loss to know
15
[GALATIANS.
you at first, and my trial which I had in my flesh,¹ you did
not make light of nor loathe, but received me as an Angel
of God, as Christ Jesus.
15. Who is then your blessing ?2 For I bear you witness
that if possible you would have dug out your eyes and given
them to me! Have I become like your enemy through
speaking the truth to you?
17. They provoke you not well, but are seeking to shut
you out in order that you may envy them. But it is well to
be emulous in a good cause at all times, and not only when I
am present with you.
what God would have him to do, and had to avoid the province of Asia in
obedience to some unusually plain intimation from the Holy Spirit. It is this
doubt and perplexity probably which he alludes to here as weakness of the flesh.
¹ My trial which I had in my flesh. Some have surmised that St. Paul
was suffering from ophthalmia, chiefly from what follows in verse 15. This is
not only possible but even probable; but if it was the case the external
physical weakness was but a symptom of the inward darkness and trouble,
caused, doubtless, by the buffets of the messenger of Satan alluded to in
2 Cor. xii. 7-9. If we would take the hint and seek the real cause of our
sicknesses in spiritual regions, we might come to understand how it was that
at the age of 120 Moses' eyes were not dimmed, nor his back bowed. Compare
1 Cor. xi. 28-32. Also Prov. iii. 11-26.
2 It is not very clear whether this means Whom do you bless? or, Who
blesses you; but the intention evidently is Who is it that is dearer, or more
honoured among you than I am, or who has brought you a greater blessing?
Not, of course, that St. Paul would claim to have blessed them personally,
but as the apostle, or emissary, of Christ the source of all blessing to men.
3 Have I become like your enemy, &c.; i.e. Do you think it is the act of an
enemy to tell you the truth ?
4 Provoke, envy.
We are exhorted (Heb. x. 24, A.V.) to consider one
another, to provoke to love and to good works; and though the Greek word is
not the same the passage, doubtless, serves to explain this passage. See
previous note under 1 Cor. xiii. 4 on the word Śŋλów.
So envy has a sense not necessarily evil when the emotion finds its lawful
result in stimulating to good and praiseworthy action. Compare notes under
1 Cor. vii. 24, xiv. 20, and 2 Cor. vii. 8-11.
5 Shut you out. Compare Matt. xxiii. 13. Col. ii. 18, 19.
GALATIANS.]
16
19. My darling children, of whom I travail again until
Christ be formed in you! And I was wanting to go to you
even now, and to change my voice; for I am at my wit's
end about you.
21. Tell me, you who are wanting to be subject to law,
Do you not hear the law? For it is written that Abraham
had two sons, one by the slave girl and one by the free
woman; and he by the slave girl was begotten after the
flesh, but he by the free woman through the promise.¹ And
these things were done allegorically, for these women are
two covenants, one from Mount Sinai, giving birth into
slavery, which is Agar. For the Agar is Mount Sinai in
Arabia, and corresponds to the present Jerusalem, for she
is in slavery with her children. But the Jerusalem above is
free, which is our mother.
27. For it is written, Rejoice thou barren one who
bearest not. Burst thy bonds and shout thou who travailest
not; for the children of the deserted one are many more
than those of her who has the husband.3
28. But you, brethren, like Isaac, are children of
promise; but as then he who was begotten after the flesh
persecuted him according to spirit, so is it now. But what
¹ Through the promise, or message. Compare Rom. ix. 9-13, Gen. xviii.
1-15.
2 Compare 1 Cor. x. 4 and note underneath. Also observe that though
St. Paul had insight into mysteries such as no one else seems to have had
(see 2 Cor. xii. 7), it is only by manifestation of the truth that he seeks to
commend his gospel to men. Compare 2 Cor. iv. 1, 2.
If this quotation means anything at all in this connection it means that
the Gentile races are spiritual sons of the free woman and as superior to Israel
after the flesh-if they enter and hold fast the new covenant -as Isaac to Esau.
The passage is earnestly commended to those who see in Anglo-Saxons the
lost ten tribes of Israel after the flesh.
17
[GALATIANS.
says the Writing?
CAST OUT THE SLAVE GIRL
AND HER SON. FOR THE SON OF THE SLAVE-
GIRL SHALL NOT INHERIT WITH THE SON OF
THE FREE WOMAN. Wherefore, brethren, we are not
children of a slave-girl but of the free woman.
V. Stand in the freedom wherewith Christ freed us, and
do not subject yourselves again to a yoke of slavery. See!
I, Paul, tell you: IF YOU ARE CIRCUMCISED CHRIST
WILL PROFIT YOU NOTHING. And I protest again,
to every circumcised man, that he is a debtor to do the whole
law. You are separated from Christ and left unemployed by
Him; if you are justified in law you are fallen out of The
Favour.¹ For WE are looking in spirit for a hope of
righteousness as the outcome of faith. For in Christ Jesus
neither has circumcision any force nor uncircumcision, but
FAITH inspired through LOVE.
7. You were running well; who has knocked into you
distrust of the sincerity? This influence is not from Him
Who called you. A little bit of leaven leavens the whole
lump. I have trust in you" in the Lord that you will never
be otherwise minded; but he who is disturbing your con-
fidence will bear the penalty, whoever he may be.5
4
¹ If a man seeks to keep an external law he seeks to establish his own
righteousness. The law was given that we might learn to know the Law-
giver, Who seeks to bring us into personal relations with Himself.
2 Inspired. èvepyovµévn; See notes under 1 Cor. xii. 4-11.
3 I have trust in you. èyà méπolla els úµâs. The Ego is emphatic.
4 Will bear the penalty; or Will exalt the decision, i.e., at his own cost.
He is doing the work of the Slanderer, and sowing distrust between the creature
and the Creator.
5 Whoever he may be. This St. Paul leaves the Galatians to find out; he
wrestled not against flesh or blood; but the Judaisers were a powerful and
GALATIANS.]
18
1
II. But as for me, brethren, if I am still preaching
circumcision, why am I any longer persecuted? Then the
stumbling-block of the cross were left unemployed. It is
profitable, and they shall be cut off who are unsettling you.
13. For You were called in freedom, brethren; only
make not that freedom a starting point for the flesh, but
remain in The Love, slaves to each other. For all the law
is summed up in one word, namely this: THOU SHALT LOVE
THY NEIGHBOUR AS THYSELF.5 But if you take to biting
influential body. See chap. ii. 11-21. They were slow to see that Christ
wrought deliverance for us as the Son of Man, not as a Jew; and that baptism
into Christ meant deliverance from the bondage of Israel after the flesh into
the freedom of new men in Christ., i.e. of redeemed manhood.
1 Why am I persecuted? The Jews had great and unusual liberties and
privileges under the Roman Empire.
2 The stumbling-block of the cross. The Jews at large would, of course,
have been delighted to proselytise among the Gentiles to any extent. Compare
Matt. xxiii. 15. What they could not stand was to be compelled to confess
that they had crucified the Redeemer of mankind, and to preach deliverance
through Him and Him alone.
3 It is profitable, and they shall be cut off. Neither elegant English, nor in
accord, perhaps, with Greek idiom, but apparently what St. Paul wished to
convey. The Slanderer's poison is damnable. "Ye that love the Lord HATE
evil." Ps. xcvii. 10. A.V.
For You. The pronoun is expressed, and, therefore, emphatic, especially
at the beginning of the sentence. They are free, even to return to bondage as
a sow that is washed to her wallowing in the mire. But, presumably, they do
not wish to do any such thing, so St. Paul points them out the true way
of freedom by slavery to each other. This slavery is, after all, only temporary
nntil the enemy is cast out and got rid of, when this conflict of interests
between man and man will cease because men will all have One God, the
Almighty, their loving Creator and Heavenly Father, Whose resources are
boundless, and Who delights in their love.
5 Compare Matt. xxii. 34-40. Under the law there were two command-
ments; but the Sacrifice broke down the ring-fence, so that the Apostle of the
Risen Lord can do greater works than those his Master Himself could do in
the days of his flesh. See Jno. xiv. 11-14. So St. Paul sums all up in one
commandment, including the Almighty Himself in the term neighbour,
19
[GALATIANS.
and devouring one another, see that you be not consumed by
each other.
16. But I say, WALK SPIRITUALLY, and you will not
bring to fulfilment¹ the desire of the flesh. For the flesh sets.
its heart against the spirit, and the spirit against the flesh,
and these two are opposed to each other that you may not
do the things you desire to do; but if you are led by the
spirit you do not come under law.3
19. But the works of the flesh are manifest, which are:
fornication, uncleansedness, licentiousness, phantom-worship,*
sorcery, strife, rivalry, passion, intrigues, disputes, self-will,"
envy, drunkenness, revels, and all things of that sort; of
which I tell you beforehand, as also I did before, that those
5
¹ Bring to fulfilment. Teλéw, to bring about, complete, fulfil, accomplish;
Lat. perficere. St. Paul does not say we shall be free from temptation, but
that the temptation shall not bear fruit into sin.
2 Why do we not recognise this merciful provision of our loving Heavenly
Father whereby we can do almost anything in this mortal sphere save what we
wish to do; a proof testifying to every man that he is meant for higher things.
3 You do not come under law. Compare Rom. vii. 14-25, and indeed the
whole argument preceding. If we come under law we must be condemned. If
we are to escape condemnation by the Judge we must condemn ourselves, and
claim exemption as having shared the crucifixion of Him Who died for all.
See Rom. vi. 5-11.
¹ Phantom-worship. For the spiritual man things material are phantoms.
The things which are seen are temporal, the things which are not seen are
eternal.
5 Intrigues. Epilela, labour for wages, hireling's work; compare Rom. ii.
8, where the same word occurs; also Jno. x. 11-13, where the word is powTÓS,
from uolos, wages, pay, hire.
6
Self-will. aipéo eis. From aipéw, a taking, especially of a town; or
from aipéoμai, a choosing, choice; which seems to yield the best meaning
here, meaning a choosing of one's own way or opinions without regard to
others.
GALATIANS.]
20
who are doing¹ such things shall not obtain part in the royal
dignity of God.
2
3
22. But the fruit of the Spirit is Love, Joy, Peace, Long-
suffering, Uprightness, Aptness for good,¹ Faith, Gentle-
ness, Self-control: against such things as these there is no
law; and those who are Jesus Christ's have crucified the
flesh with its sorrows and its joys. If we are living spiritually,
let us also walk spiritually; let us not be found vain-glorious,
challenging each other, envying each other.
0
VI. Brethren, even if a man be caught in some bad
way, do you who are spiritual set such an one right in a
spirit of gentleness, having regard to yourself lest you also
be tried.
1 Those who are doing. Observe not those who have done, nor those who
shall do. The assertion is that these things must be put away with indigna-
tion and abhorrence before we can attain to the royal dignity of which we are
heirs.
2 Long-suffering.
μaкpolvμía seems to include long-suffering with those
See notes under
near us, and wide-reaching sympathy with the distant
I Cor. xiii. 4-7.
3 Uprightness. This is only one of the meanings of XpnoTÓTηs. See notes
under Rom. ii. 4.
↑ Aptness for good, ayalwoúrn. See note under Rom. xv. 14.
↳ Its sorrows and its joys. This seems the best English equivalent of St.
Paul's words. ráonua is anything which befalls one, mostly of misfortune,
calamity.
6 Caught in some bad way, or, taken on the road to some blunder πрoλnµ0
ἔν τινι παραπτώματι. St. Paul seems to say that the spiritual should be able to
discern it when a man is on the way to a blunder, hefore he commits it, and
save him from committing it.
7 Set him right. Karaprifw means to adjust, put in order again, repair, refit ;
and here, doubtless, as in Liddell and Scott's Lexicon, to restore to a right
mind.
If a man is on the road to a blunder it is through some defect of
perception. Let him see what the blunder is which he is in danger of falling
into, and he will avoid it.
21
[GALATIANS.
2.
Bear one another's griefs, and so fill up the capa-
cious law of Christ. For if any one deems himself to be
anything when he is nothing, he is deceiving his own heart;
but let each test his own work, and then he will have his
boast for himself alone and not share it with another.
5.
dinà
3
For each will bear his own burden; but let him
who is instructed in the word go shares with him who in-
structs him in all good things. Be not led astray, God does
not permit Himself to be sneered at, for whatever a man
sows that shall he also reap.
Let us,
8. For he who sows into his flesh, from the flesh shall
harvest destruction, but he who sows into the Spirit, of the
Spirit shall harvest lasting life. But when engaged in the
good work let us avoid behaving badly, for at the proper
season we shall reap if we do not relax our efforts.
therefore, as we have opportunity, work that which is good.
towards all, but especially towards those of the household of
the faith.
II.
You see with what bold characters I have written
I
1 Griefs. Bápn weights, i.e. the things which oppress him. Burden is
doubtless a good word, but that seems better reserved to translate poprlov in
verse 5 sq.
2 The meaning here is evidently that we are nothing intrinsically, and
what we are really depends on what we do. If, therefore, we wish to be any
thing the only way is to forget ourselves and see what we can do.
3 Burden. poprlov, meaning that which he is given to carry which should
not be burdensome, i.e. oppressive, if we carry it in the Lord's strength; for
none can carry anything in his own strength.
小 ​Instructed. d KатNXоÚμеvos. This word has been retained and survives
Karnxéw seems to mean to sound down to.
ηikos ypáμμaσiv must mean with what
large letters; and it is hoped that the free use of capitals in some parts of
this epistle will be held justified by this remark of the apostle. It is evident
that St. Paul penned the whole letter himself, and did not entrust it to an
amanuensis The reason may be easily gathered from its contents.
in the English word catechumen.
5 With what bold characters.
t
4
GALATIANS.]
22
to you with my own hand. Those who desire a specious
outward appearance in flesh, these all are forcing you to be
circumcised, only that they may escape the cross of the
Christ.¹ For neither do the circumcised themselves keep
the law, but they want you to be circumcised in order that
they may boast in your flesh.
2
14. But far be it from me to boast, save only in the
cross of our Lord Jesus Christ, through Which the world
was crucified to me and I to the world; for neither is circum-
cision anything nor uncircumcision, but new creation. And
as many as walk by this rule, Peace be upon them and
Mercy, and upon the Israel of God.
17. Hereafter let no one bring toil upon me; for I bear
the wounds of Jesus in my body. The Grace of our Lord
Jesus Christ be with your spirit, brethren. Amen.
1 That they may escape the Cross of Christ, i.e. that they may escape the
guilt of the crucifixion imprecated on themselves by the Jews when they said
So that it would seem that
for any one to be circumcised, would be deliberately to claim a share in that
act, and practically to deny that Jesus of Nazareth was the Christ.
HIS BLOOD BE ON US AND ON OUR CHILDREN.
2 They do not keep the law. Here was the trouble, the Judaising party
would have men believe that they kept the law and were reconciled to God.
St. Paul could not forget the love that for his sake had endured the cross and
been made a curse for him. The world had crucified his Lord—well, he pre-
ferred in that case to share in the crucifixion and abjure those who had cruci-
fied Him. He would rather hang on the cross with Jesus of Nazareth than
make peace with the world that crucified Him.
!
APPENDIX.
And I saw the Holy City JERUSALEM THE NEW,
descending out of Heaven from God, prepared like a Bride
adorned for her husband. And I heard a great voice from
the Throne, saying: BEHOLD, THE TABERNACLE OF GOD
AMONG MEN! AND HE SHALL SOJOURN AMONG THEM,
AND THEY SHALL BE HIS PEOPLE; AND GOD Himself
SHALL BE AMONG THEM, AND BE THEIR GOD, AND SHALL
WIPE AWAY EVERY TEAR FROM THEIR EYES. AND DEATH
SHALL BE NO MORE; NEITHER SHALL GRIEF BE ANY MORE,
NOR LAMENTATION, NOR DRUDGERY. FOR THE FIRST
THINGS ARE GONE.
And He who sits upon the Throne said: BEHOLD I MAKE
ALL THINGS NEW. And He says: WRITE, FOR THESE
WORDS ARE TRUSTWORTHY AND SURE.
COME TO PASS. I AM THE
BEGINNING AND
BEGINNING AND THE END.
And He said to me: IT IS
ALPHA AND THE OMEGA, THE
I WILL GIVE, TO HIM THAT IS ATHIRST, FREELY TO DRINK
OF THE SPRING OF THE WATER OF THE LIFE.
HE WHO
OVERCOMES SHALL INHERIT THESE THINGS, AND I WILL BE
HIS GOD, AND HE SHALL BE MY SON.
BUT FOR THE CRAVEN, AND FAITHLESS, AND DISGUSTING,
AND MURDERERS, AND ALL LIARS; THEIR LOT IS IN THE
LAKE THAT BURNS WITH FIRE AND BRIMSTONE, WHICH IS
THE SECOND DEATH.-Apoc. xxi. 2-8.
Sheppard and St. John, 30, 32, and 34, St. Bride Street, Ludgate Circus, E.C.
TO PHILIPPIANS.
ST. PAUL'S EPISTLE
Į
RETRANSLATED.
Now ye Philippians know also, that in the beginning
of the gospel, when I departed from Macedonia, no church
communicated with me as concerning giving and receiving,
but ye only.-PHILIP. iv. 15. A.V.
}
1
TO PHILIPPIANS.
PAUL and TIMOTHY, slaves of Christ Jesus, TO ALL THE
SAINTS IN CHRIST JESUS THAT ARE IN PHILIPPI, with
Clergy and Deacons. GRACE TO YOU AND PEACE FROM
GOD OUR FATHER AND LORD JESUS Christ.
3.
I render joyful thanks to my God over all my memory
of you at all times whenever I pray for you all, making
petition with joy over the share you took in the Good Message
from the first day even to the present time; my faith in
this being sure, that He who has begun in you a good work
will not let it drop till it is brought to perfection in the Day
of Christ Jesus.
7. And indeed it is right for me to be thus minded over
you all¹ because I have you in my heart (both in these my
bonds and in the defence and warranty of the Good
Message) as being all sharers with me of The Favour.
8. For God is my witness how greatly I yearn over you
¹ St. Paul seems to hint-see verse 8-that his anxieties would be quite
insupportable otherwise. As an ambassador he fulfilled his commission a
circumstances permitted, committing the issue to Him Who commissioned
Him.
2 Observe that St. Paul while making apparent reference to his captive
condition has another meaning for his sympathetic correspondents.
PIIILIPPIANS.]
all in the affections of Christ Jesus. And this is my prayer,
that your love may overflow more and more in insight
and all perception, so that you may try the difficult points,
that you may be single-hearted and arrive without stumbling
at the Day of Christ, being filled with the fruit of righteous-
ness, which through Jesus Christ results in glory and praise
of God.
}
4
1
2
I2. But I wish you to perceive, brethren, that the things
which have come upon me have resulted in the greater
furtherance of the Joyful Proclamation, so that my bonds are
clearly seen to be in Christ in the whole Prætorium³ and to
all the rest; and the brethren in the Lord are the more¹
confident in my bonds to speak the word boldly and fear-
lessly. Some, indeed, proclaim the Christ because of envy
and strife, but some also because they delight to do it; some
of love, knowing that I am in prison for the defence of the
Gospel, and others, acting in a hireling spirit, proclaim
Affections. This passage is obviously a difficult one. orλáyxva, rendered
bowels in A.V. in this passage, is translated tender mercy in Lc. i. 78, A.V., a
rendering which the R.V. adopts here also. It really means not the bowels, but
the heart, lungs, liver, &c.; and so the seat of the feelings and affections,
precisely as we use heart in the same sense. So Cleopatra says:
(C I would I
had thy inches; thou shouldst know there were a heart in Egypt."-"Antony
and Cleopatra," Act 1, sc. 3; and again in the same scene,
"Tis sweating
labour to bear such idleness so near the heart as Cleopatra this."
2 Difficult points. Compare Rom. ii. 18, where the same expression occurs.
See also I Cor. x. 9, and foot-note.
3 Prætorium; translated Palace in A.V. with marginal reading Cæsar's
court. In R.V. Prætorian guard. Compare chap. iv. 22, sq.
4 The more confident. The Greek is rather, are confident in greater
numbers. Seeing St. Paul regarded as a Roman citizen, persecuted by
the intolerant Jews, and knowing that God's Message only needed to be
known aright to commend itself to all, they took advantage of St. Paul's
notorious case to make it known,
5
[PHILIPPIANS.
Christ without reverence, thinking to awake affliction in my
bonds.1
18. For what is it, except that by all means Christ is
proclaimed among men²? And in this I rejoice. Ay! and
I shall rejoice; for I know that this shall issue for me in
deliverance, through your supplication and the bountiful
outpouring of the Spirit of Jesus Christ, according to my
earnest expectation and hope that in nothing shall I be put
to shame"; but in all boldness of speech, as at all times, so
also now, shall Christ be magnified in my body, whether
through life or through death.*
21. For to me to live is Christ, and to die gain. And
if to live in flesh, this means for me fruitful toil, and what I
shall choose I do not tell you6; for I am in a strait between
the two, dearly longing to weigh anchor" and be with Christ-
5
P
1 Awake affliction in my bonds. St. Paul, by appealing to Cæsar, had
been escorted to Rome by the Roman authorities, and attracted considerable
notice, and doubtless turned all this to good account as all-subservient to his
purpose, and so appeared to some to be rather pleased than otherwise with his
fetters; so they strove to make them irksome.
2
Is proclaimed among men. Apparently the intention of KATayyéλλeral.
3 Compare Rom. i. 13-17 and xv. 17-29.
1
Or through death. Observe that St. Paul did not necessarily refer to
physical death when using the word. See 1 Cor. xv. 31 and 2 Cor. i. 8-11.
To live is Christ, i.e., to share His Life in Spirit, with all its joys and
sorrows, and to share His death in the flesh. It is not to be concluded that
St. Paul meant that physical death is gain; such an interpretation of his
words would be in direct opposition to all his teaching. He says, with the
strongest asseverations-1 Cor. xv. 31-that he dies daily, and this doubtless
is what he counts gain. Compare Gal. vi. 14.
"I do not tell you. où yvwplśw. Not I do not know, as in A.V. and R.V., but
I do not make known.
7 Weigh anchor.
ἀναλῦσαι. When used intransitively, as here, àvaλúw
means to loose for departure, weigh anchor. So àváyew vaûv means to put out
to sea, not to haul up on the beach. If St. Paul was to depart and be with
Christ, he must leave the earth as his Master did, not go down into the grave,
PHILIPPIANS.]
6
for that is far more preferable-but to stay on is more
powerful because of you¹; and this I am confidently assured
of, that I shall remain and stand fast with and beside you all
to your progress and joy in the faith, in order that your
boast may overflow in Christ Jesus in me through my arrival
again among you.
27. Only in all your relations conduct yourselves
worthily of the Joyful Message of the Christ that, whether I
come and see you, or remain absent and hear about you, it
may be that you are standing in one spirit and striving with
one soul in the faith of the Joyful Message; and be not
alarmed³ in anything by those who are opposed to us, whose
attitude is clear warning of destruction threatening them,
but of deliverance for you and that from God; because you
4
1 More powerful because of you. ἀναγκαιοτέρον. This word has many
suggestions. His presence and action among them was doubtless more
powerful in stirring them to action so that they might attain the same goal;
but ȧvaykaιóтns was generally used of blood-relationship, and St. Paul seems
to mean that he was detained among them by the tie of earthly kinship, which
was for the present more powerful than the attraction upwards.
2 In all your relations conduct yourselves, noλITEVEØDE. TOλireów, to be a
πολιτεύω,
citizen, free man, live in a free state. The best modern example of what is
meant is perhaps supplied by the position of Englishmen in India, where their
free birth and Christian calling should never be forgotten, while yet they
should never be paraded as conferring superiority over their fellow subjects
of a darker complexion.
3 Be not alarmed. Trúpouai, properly of horses to shy, start. The enemy is
an adept at the game of bounce, and always ready with some plausible reason
for not doing what God wants us to do.
4 Whose attitude
from God. This sentence is very difficult to
render satisfactorily. It is impossible to adhere to the elliptical Greek con-
struction. An example perhaps of what is meant is afforded us by St. Peter's
conduct at Antioch as related by St. Paul himself, Gal. ii. 11-21, in which
case St. Peter's conduct, when some came from Jerusalem, is not inaptly
represented by the purposeless start of a shying horse, and may furnish us
with some hint of how it was that Christ in some sense died in vain, as far
·
[PHILIPPIANS.
$
e;
have been granted the privilege of being on Christ's side
not only to trust in Him, but also to suffer in His behalf,
seeing that you have the same contest which you see in me,
and now hear of in my case.¹
II. If, therefore, there is any comfort in Christ, if any
power of love, if any community of spirit, if any affection"
and compassion; fill up my joy so as to be like-minded with
me, having the same love, united in soul, having one mind.
3. Let nothing be done in hireling fashion, nor of
vainglory, but lead one another on in humility of heart,
rising above yourselves; let each have regard, not to his own
interests, but each also to those of others.*
5. LET THIS MIND BE IN YOU which was also in Christ
Jesus, Who being originally in the form of God, counted not
as a prize that his equality with God, but emptied Himself,
as he was concerned, for his reconciliation could not be effected without his
own crucifixion, as tradition states, and as foreshadowed to him by the Sea
of Tiberias. See Jno. xxi. 15-19. Compare Jno. xxi. 18 with Matt. xiv. 22-33.
The point seems somewhat missed in both A.V. and R.V.
After three appeals
to him the Lord says, Verily, verily, I say to thee, WHEN THOU WERT
YOUNGER, thou girdedst thyself and walkedst whither thou wouldest."
they worshipped Him and said, "Truly you are a Son of God." Matt.
xiv. 33.
Then
((
1 ¹ And now hear of in my case. Outwardly an allusion to his imprisonment
doubtless, but with a second and more important reference to the straits
referred to in verse 23, ante.
2 Power. пapaμúliov, an address, exhortation; also consolation, relief,
assuagement, Also пapaµúlia ñλnoµovñs, stimulants of a jaded appetite. Hence
the general intention seems to be of the persuasive power of love to console
under affliction, and stimulate to renewed action.
3 Affection. onλάуxνα. See note under chap. i. 8, ante.
The language is very wide and general here. Our interests are so bound
up and interlaced that we need to consider our own interests as they affect
others, in order to show true consideration for them.
PHILIPPIANS.]
8
}
and took the form of a slave¹, being born in the likeness of
men; and being found in fashion as a man, humbled himself,
and was found submissive even to death, death on the
CROSS.2
9. Wherefore also God exalted Him exceedingly, and
accorded Him a name which is beyond every name, that in
the Name of JESUS every knee should bend, of things in
heaven, and on earth, and beneath the earth; and every
tongue shall make full confession that JESUS IS LORD, to the
glory of God the Father.
12. So, my beloved, as at all times you give heed, not ast
while I am present only, but now far more in my absence
work out your own deliverance with fear and trembling; for
it is God Who inspires in you both to purpose and to execute
in behalf of the true perception.
14. Do all things without mutterings and calculations,
>
1 Of a slave. For fallen man is a slave, sold under sin into the bondage
of the god of this world, i.e. Satan the manslayer. This seems to be the
intention, which is only obscured by mistranslating servant. It was the god
of this world that crucified the Lord of Glory; and if we love the Lord we
must not give place for an hour to the manslayer.
2 The Cross. It would seem almost preferable to translate oτaupós here by
GALLOWS, its modern equivalent, except that modern hanging is a far more
merciful method of execution than crucifixion, from which, too, Roman
citizens were then exempt.
3 But now far more in my absence, because they had not the benefit of his
guidance, and so needed the more to have recourse to the fountain head.
Men believe and are baptised, they do well; but if they rest there, they show
plainly that they have no conception of God's intention in baptising them.
* Work out your own deliverance. Compare Rom. ii. 2-11 and I Cor.
ix. 24-27. Bondage to the god of this world is not to be got rid of without an
effort, as John Bunyan well knew. But the first step is to cross the stream of
death, not physically, of course, but in baptism, after which, if any die physi-
cally, it is clear evidence of defeat in the attempt, for the time at least.
5 Compare Lc. xiv. 25-35. God has counted the cost, and knows how to
prevail. What we have to do is to fight, not in our own strength, but in His.
9
[PHILIPPIANS.
that you may be found blameless, guileless; children of God,
blameless in the midst of a crooked and distorted race;
among whom you are seen as stars in the physical universe,
holding fast the word of life that I may have whereof to boast,
and that you may arrive into the Day of Christ; for I was not
running after a will o' the wisp,¹ nor labouring to no purpose;
but even if I am poured out like a drink offering over the
sacrifice and ministry of your faith, I rejoice, and share the
joy of you all. In like manner do you also rejoice, and share
my joy.
19. But I hope in Lord Jesus to send Timothy to you
speedily in order that I, too, may be cheered by learning how
you fare; for I have no one of equal soul who will care truly
for your welfare, for they are all seeking their own and not
the things of Christ Jesus; but you see how he has been
tested, and how he has enslaved himself to the Gospel with
me as a son under his father. Him, therefore, I hope to send
to you as soon as ever I see clearly how my own affairs are
going to turn out; and I trust in the Lord that I, myself, also
shall come speedily.
25. Dut I considered it imperative to send to you
Epaphroditus, my brother and fellow-workman and com-
panion in arms, and your emissary and minister to my need;
1
I was not running after a will o' the wish. Or, more literally, I was not
running into a void. Spiritual regions are doubtless mere void to the natural
man, but that only shows his lack of perception.
Nor labouring to no purpose. The same construction is again used-I
laboured not into empty nothing. Outwardly, it was very difficult to find out
what Paul was labouring for, or what his enemies were labouring for. Why,
for instance, did he go up to Jerusalem in the conviction that bonds and
afflictions awaited him there? (Acts xx. 23). And why were the Jews so
anxious to kill him? (Acts xxi. 17-xxvii. 31.)
PHILIPPIANS.]
10
for he was yearning towards you all and in great distress.
because you had heard that he was sick.
27. For, indeed, he was sick, and even at death's door,
but God had pity on him; and not on him alone, but also on
me, that I might not have grief upon grief: so I sent him the
more gladly, that you might rejoice again at sight of him, and
that I, too, might have less grief.
29. Receive him, therefore, in the Lord with all joy, and
hold such in honour, for because of the work he drew near
even to death in his courageous endeavour to fill up that
wherein you were lacking in your ministry to me.
1
III. For the rest, my brethren, Rejoice in the Lord. To
write the same things to you is not troublesome to me, and
for you it is safe. See the dogs; see the bad workmen ;
see the concision. For we are the circumcision who serve
God in spirit, and boast in Christ Jesus, and have no con-
fidence in flesh.
3
4. And indeed I have confidence in flesh; if any one else.
deems he has confidence in flesh, I more. Circumcised on
the eighth day, of the stock of Israel, of the tribe of Benjamin,
a Hebrew of Hebrews, as regards the law a Pharisee, as
¹ Some think the meaning is that Epaphroditus was carrying money for
Paul's temporal needs, and some delay having occurred in raising the neces-
sary funds, Epaphroditus had injured his health in the endeavour to make up
for lost time. Something of the sort had probably occurred. (See 2 Cor. xi.
7-10; Philipp. iv. 10-17.)
2 See the dogs, &c. i.e. Do not be blind to these things. They have not
power to harm those who recognise them in their true colours. Compare
Ps. xcvii. 10, A.V.
3 The argument here is evidently introduced to guard against the
machinations of the Judaisers whose teaching was so insidious and dangerous.
St. Paul therefore points out that he of all men had ground for confidence, if
confidence or profit could accrue from privileges of birth and scrupulous
compliance with the demands of the law.
-
fi
[PIIILIPPIANS.
regards zeal persecuting the Church, as regards the righteous
ness of the law blameless; but whatever was gain to me,
that I counted loss because of the Christ. Aye! and,
indeed, I consider all things to be loss because of the sur-
passing claims of the friendship of Christ Jesus my Lord ;
for whose sake I was fined of everything, and hold all as
refuse that Christ may be my gain, and that I may be found
in Him not having my own righteousness, which I had under
the law, but that through trust of Christ, the righteousness
which God gives on faith, from the knowledge of Him and
the power of His resurrection, and the fellowship of His
sufferings; being changed into the form of His death, if by
any means I may attain to the resurrection out of it and leave
dead things. Not that I have received as yet or have been
perfected as yet, but I am striving2 if I may also seize³ Him
on Whom I have been seized by Christ.
1
¹ Observe that St. Paul is uttering no empty boast in these things. It is
impossible to conceive that such a vision as that he beheld on the road to
Damascus should have been vouchsafed to him, except in response to the
most single-hearted desire to do God's will, or that it would have produced
the effect it did produce upon him if he had been otherwise than honest in his
single-hearted devotion to God's service. Compare Rom. ii. 17-20, and,
indeed, the whole epistle. It was not lack of will in his case, but deficient
perception, which made him go wrong; see 2 Cor. iii.
Even in a faulty translation this passage has been of inestimable value,
as leaving no room for honest doubt that the resurrection for which St. Paul
strove was not the general resurrection; but the idea that what he meant was
the first resurrection of Apoc. xx. 4-6, falls short of the true intention of the
writer. Those who shall have part in that resurrection will, indeed, live and
reign with the Christ. But THE CHRIST would appear to include two companies,
see Apoc. xiv. 1-5 and xv. 1-4, with whom these are evidently NOT identified.
These appear rather to be the Harvest of the earth; see Apoc. xv. 13-16.
I am striving. diów, strictly to make run, set in quick motion. See
note under Rom. xiv. 19.
Seize. Kaтaλaußávw also means to hold down, to overtake. Compare
2 Cor. ii. 14, where St. Paul speaks of himself as dragged along at the wheels
of Christ's triumphal car. Also 1 Cor. ix. 22-23, and context.
PHILIPPIANS.)
12
|
13. Brethren, I do not reckon that I have achieved, but
one thing; what is behind I forget, and stretching forward
to the things in front, like a gaze-hound I hunt after
the prize of the calling from above of God in Christ Jesus.
Let us all then who are adult be thus minded; and if in
anything you are otherwise minded, this, too, shall God
reveal to you; only seeing we have pressed forward to this
point let us keep our place there in rank. Be imitators of
Christ as I am, brethren, and watch those who walk
according to our example.
18. For many walk of whom I often said to you, and
now say even with tears, that they are enemies of the Cross
of the Christ; whose end is destruction, whose god is their
belly, and whose glory is in their shame, whose thoughts are
on earthly things. For OUR government is coming into
being in heavenly regions, and from it we are expecting a
1 I do not. The ego is expressed and the more emphatic because at the
opening of the sentence. Evidently St. Paul is trying to stir up his corre-
spondents to individual exertion, by which alone could they achieve for
themselves.
2 Like a gase-hound. Kaтà σкотdν diúкw, I am hunting by sight. Faith,
we are told, comes by hearing, Rom. x. 17 A.v. But having faith if any see
not let him cry like blind Bartimæcus. Ιησοῦς ἐλέησον μοῦ! Κύριε ἐλέησον μοῦ.
Χριστὲ ἐλέησον μοῦ.
3 In rank. Observe that if they
looking to depart and be with Christ.
1 Of Christ. Not expressed except in the YMμunтal, but clearly implied
therein. Paul preached not himself, but Christ Jesus, Lord. 2 Cor. iv. 5.
5 From it, i.e. from the government just before mentioned, not from the
heavenly regions, grammatically speaking. πoλírevµa, the business of govern-
ment, an act of administration; also collectively, as in this instance, rò pòv
TоλÍTEνμα, my administration, my government, much as the Prime Minister
of England might use the expression. But observe that in that case he is
addressing the other members of the cabinet, not the body of the constituents.
The Philippians are not the citizens, but the Government.
were in rank with St. Paul they were
See chap. i. 21-26, and notes.
13
[PHILIPPIANS.
}
Deliverer also, Lord Jesus Christ; Who will change the form
of the body of our humiliation to be of like form with the
body of His Glory, according to the energy¹ of His power
also to subordinate the Universe to Himself. (IV.) So, my
brethren, beloved and greatly desired, my joy and my crown,
stand thus in the Lord, my beloved.
2. I exhort Euodia and I exhort2 Syntyché to be of one
mind in the Lord. Aye! And I beg thee also, true yoke-
fellow, take part with them, for they have striven with me
in the Gospel, and so has Clement also and the rest of my
fellow-workmen, whose names are in a Book of Life.
3
4. Rejoice in the Lord at all times. Again I say
Rejoice. Let your gentleness' be perceived by all men, the
Lord is near.5
6. Have no anxieties, but in everything by the worship"
and the supplication, with joyful thanks, make known your
1
Energy. See notes on inspirations under 1 Cor. xii. 4-11; also note
under 2 Thess. ii. 9, where èvépyeta has been translated by its English
derivative energy.
2 I exhorl. rapakaλéw. Difficult to render well in English. See note
under Rom. xii. 1.
3 True yoke-fellow. Not apparently any specific individual but anyone
who felt real kinship (implied in the word yvhotos) with St. Paul in his life
and labour.
4 Gentleness. mieikhs, fitting, mect, suitable; of persons fit, capable,
especially in a moral sense, fair, kind, good, gentle; contrasted with μoxonpós
bad, knavish, rascally, Arist. Poet. 13, 2.
5 The Lord is near. People think because the Lord did not come as St.
Paul evidently expected, that therefore he was mistaken. But the Lord would
not come to an unwilling people. He was near them all the time, but they
would not go forward as they should have done. Compare Numb. xiv. xv.
The worship. πрoσeυx evidently here means worship and The worship
would mean the united effort of public worship, duly ordered and adapted to
the daily circumstances and the special requests to be made known.
$
PHILIPPIANS.]
14
requests to God; and the Peace of God which passes all
perception shall guard your hearts and your thoughts in
Christ Jesus.
8. For the rest, brethren, whatever is true, whatever is
revered, whatever is genuine, whatever is holy, whatever is
lovely, whatever is of good report; if there be any virtue,
and if there be any praise, think" of these things. Also the
things you learned, and took over, and heard, and see in me;
do these things, and the God of the Peace will be with you.
IO. And I rejoiced in the Lord greatly because now a
1
¹ Make known your requests to God. God is not unfaithful, but ever
delights to give their requests to His people when they are so preferred that
He can bestow them gracefully on a grateful people. But he will not give
what is not really desired, nor things which cannot benefit the recipients.
What we have to do is to find out what He desires to give, and seek that, in
full assurance that what He desires to bestow is what can really profit us.
Again if we seek only individual aims our blessing will be snall, because
we cannot be really blessed independently of others and separate from them.
To get a bounteous blessing God's people must be of one mind with each
other and with God as to what it is they desire and need.
2 Shall guard your hearts and your thoughts. Herein lies our individual
safety. Let us only be personally ready and right-minded, and God will not
allow us to be losers through the backwardness of others. But we must be
always ready to go forward when He opens the way.
3 Think of these things. λoyisoμat is used strictly of numerical computation,
to compute, reckon, calculate. People are very averse to the effort of thinking
or calculating, and are morcover easily led astray by the god of this world
when they attempt it, because God is not in all their thoughts. Compare
Ps. x. 4. A.V. Also the following remarks on Absolute Space by Professor James
Clerk-Maxwell.
"Absolute space is conceived as remaining always similar to itself and
immovable. The arrangements of the parts of space can no more be altered
than the order of the portions of time. To conceive them to move from their
places is to conceive a place to move away from itself.
"But as there is nothing to distinguish one portion of time from another
except the different events which occur in them, so there is nothing to dis-
tinguish one part of space from another except its relation to material bodies.
"We cannot describe the time of an event except by reference to some other
[PHILIPPIANS.
15
short time back you took a fresh start in thought on my
behalf; wherein you were wise though somewhat late. Not
that I am speaking of my own lack, for I have learned to be
independent of others whatever my circumstances. I know
how to be humiliated, and I know how to overflow; in every-
thing and in all things I have been initiated, both to feast
and to hunger, both to overflow and to come short. In all
directions I am strong in Him Who inspires me with
strength.
14. Still you did well in making yourselves sharers in
event, or the place of a body except by reference to some other body. All
our knowledge, both of time and place, is essentially relative.
"When a man has acquired the habit of putting words together, without
troubling himself to form the thoughts which ought to correspond to them, it
is easy for him to frame an antithesis between this relative knowledge and a
so-called absolute knowledge, and to point out our ignorance of the absolute
position of a point as an instance of the limitation of our faculties.
"Anyone, however, who will try to imagine the state of a mind conscious of
knowing the absolute position of a point will ever after be content with our
relative knowledge."
So students of Natural Philosophy often go astray through absolute forget-
fulness that the Nature which they see around, whether without or within
them, is a Fallen nature, and there is no refuge from the Fall and its conse-
quences save only in God.
Perhaps herein lies the true application of Prov. vi. 6.
1 You took a fresh start. àvaláλλw, to shoot up again, revive, sprout.
Evidently the Philippians had fallen into the ever-present snare of standing
still through expecting fresh direction from St. Paul, having failed to per-
ceive that any progress must be the result of their own exertions.
2 Though somewhat late. Evidently St. Paul is stirring them up to fresh
efforts in the battle with the world, the flesh, and the Devil. He reproaches
them with s'ackness in the battle, which was their own loss, rather than with
the delay in supplying his own temporal needs, for the supply of which indeed
he looked not to men but to God, and accepted the money they sent by
Epiphroditus as a token of their recognition of him as God's ambassador,
and a sign of renewed activity.
PHILIPPIANS.]
16
the fall I got,¹ and you Philippians know too that at first
start of the Joyful Message, when I went forth from
Macedonia, no church had dealings with me in the matter of
giving and receiving save only you; for in Thessalonica too
you sent to me not once but twice to supply my need.
17.
Not that I seek the gift, but I seek the spirituals
fruit that overflows into utterance from you. But I have
all things in full and overflow; I have been filled in receiving
from Epaphroditus the things you sent, a perfume of sweet
smell, an offering acceptable and well-pleasing to God. And
my God will fill all your need according to His wealth in
glory in Christ Jesus; and to our God and Father be the
glory to the ages whose days are æons. Amen.
21. Greet every saint in Christ Jesus. The brethren
In the fall I got. Compare Rom. xv. 17-33 with Acts xx. 6-xxviii. 30.
This letter is assigned by common consent to the period referred to in the two
last verses. exis meant in wrestling a fall. See note under Eph. vi. 12.
To imagine St. Paul praising them for sending him money save as the outcome
and evidence of their own spiritual activity, would be to suppose that he was
wrestling against blood and flesh. He knew how to decline it when its accept-
ance was liable to be misunderstood. See 2 Cor. xi. 7-16.
2 At first start. ἐν ἀρχῇ τοῦ εὐαγγελίου, apparently a recognition by
St. Paul that his real mission was to the European races of South Europe,
Greece, Italy, and Spain. See Acts xvi. 6-10 and Gal. iv. 10-16 with notes. Also
Rom. i. 13-17, ii. 11, xv. 14-33, and notes; noting too that though he pro-
claims himself debtor to Greeks and barbarians, he does not hold himself
debtor to his own nation, see Rom. ix. x. xi. and it seems possible that in going
to Jerusalem on this occasion he was rather obeying his own feeling than the
motions of the Holy Spirit, and so he got the fall referred to in the last note.
Compare Acts xx. 22, 23.
3 Spiritual. In both cases the verb is érint, the preposition serving to
locate the seeking in spiritual regions. The difficulty is always to find some
way in which to make a joyful return to God for all His blessings. The more
He gives the greater is our debt, and sometimes the greater the difficulty of
testifying our gratitude, which yet we must manage to do if the interchange
is to proceed,
17
[PHILIPPIANS.
with me greet you. All the saints greet you, especially
those of Cæsar's household. The favour of Lord Jesus
Christ be with your spirit.
1 Caesar's household. Evidently the Prætorium from which, or its vicinity,
this letter was written. See chap. i. 13 ante. It must be remembered that
St. Paul made his appearance in Rome as a Roman citizen who had been
rescued from the fanatical mob at Jerusalem. The crucifixion of Jesus of
Nazareth had been reported by Pilate to Rome in due course, and in early
days his official report used to be referred to-some such reference is still
extant-as proof of the facts of the case.
Indeed "These things were not done in a corner," see Acts xxvi. 26 a.v.,
and the case of Jesus of Nazareth and his followers, among whom Saul of
Tarsus was especially conspicuous, was a subject of very widespread interest,
as is shown by Agrippa, who summed up St. Paul's address quite correctly
when he said, "In short you are persuading me to turn Christian." Acts
xxvi. 28.
Uor M
APPENDIX.
FOR THE END. CONCERNING THE SECRETS OF
THE SON. A PSALM TO DAVID.
I will make full confession to Thee, Lord, with my whole
heart. I will set forth in detail all Thy wondrous excellence.
I will make merry and exult in Thee; I will play on the harp
to Thy Name, O Most High, when my enemy has been turned
and put to flight.
They shall be weak and shall perish from Thy presence,
for Thou didst make my discernment and my uprightness,
Thou didst sit on a throne, Who discernest righteousness.¹
Thou didst lay the penalty on nations, and the impious
man perished. Thou didst wipe out their name for the age,
and to the age of the age.2
1 God sits on a throne for those who love Him, and His judgment. He
justifies those who trust in Him. But those who love Him not He leaves to
the god of this world, who is Satan the manslayer, the slanderer who ever
seeks to cast man in his suit and prevent him from taking the place God
intended for him.
2 For the age, and to the age of the age. An obscure expression not
rendered clearer by translating for ever and ever. NEVER is a long day, and
however limitless this expression may be for human capacities it is conceivable
that the age, and even the age of the age may have an end. We only darken
MOU
8
19
[PHILIPPIANS.
The swords of the wicked failed to the end, and thou
didst destroy cities, the record of them was destroyed with
their echo;¹ and the Lord remains to the age, He has pre-
pared His throne in discernment; and He will judge the
inhabited world' in righteousness. He will judge³ peoples in
uprightness. And the Lord became a refuge for the poverty-
stricken, a timely help in affliction. And let them hope in
Thee who learn Thy Name, for Thou didst not desert those
who made real search for Thee, O Lord.
4
Play on the harp to the Lord, Who takes up his abode in
Sion. Proclaim among the nations His practices. For He
sought out the blood His own and remembered it, He forgot
not the supplications of the needy.
Have pity on me O Lord. Behold how I am abased of
my enemies, Thou who raisest me out of the gates of Death,
that I may tell forth all Thy praises in the gates of Zion, the
Daughter.
I will exult over Thy deliverance. The nations were
things by presuming to speak of eternal punishment in the modern sense of
NEVER ending. Indeed such an idea is simply Manichæan, and it is a safe
assertion to say that while God often speaks of things as indefinitely pro-
longed, He does not set bounds to His own power by leading us to suppose
that anything save Himself and His love shall be NEVER ending.
¹ With their echo. μer' xov=with sound, with echo. It is not obvious
whether it means that their destruction shall be accompanied by noise, or that
they shall perish so utterly that no echo of them shall remain, or that their
records shall be as passing as a sound and die out like an echo.
2 тhv oikovµévny, the inhabited world, which, however, often appears to stand
as a figure for the whole intelligent universe.
3
Judge. kplvw means to pick out; also to decide a contest; also to question.
So the intention may be He will question the peoples with directness, evðútns
meaning straightness, implying that there will be no room for misunderstanding
or subterfuge.
Those who made real search. This seems to be the force of 'EK¿ntéw.
5 Takes up his abode in. Kaтokéw, to settle in, colonise.
PHILIPPIANS.]
20
ensnared in the destruction which they made; in that snare
which they hid was their foot taken. A lord is discerned in
the judgments which he makes; in the works of his own
hands was the sinner taken. (Musical interlude.')
Let the sinners be turned off into hell,2 all the nations
who lose thought of God; for the needy shall not be forgotten
for ever, the patience of the needy shall not be destroyed
for ever.
Arise, O Lord. Let not man have the upper hand. Let
nations be distinguished before Thee." Establish a Lawgiver
over them. Let nations se
Let nations see that men exist. (Instrumental
4
music.)
In
Why, Lord, hast Thou left us; and why dost stand aloof?
Thou overlookest Thine opportunities in our affliction.
the overweening exultation of the impious man the needy is
shrivelled as in a fire.
They are being taken in the counsels of their own
1
¹ Musical interlude. This seems to be the intention of 'on diaþáλµatos.
¥ά^^w evidently means playing on a stringed instrument. ' = a song, lay,
ode, but as qualified by the following word can hardly mean anything for the
voice.
2 Into hell. The Scriptural meaning of hell is almost always Fades, i.e.
the place of the departed.
3 Let nations be distinguished before Thee. Apparently a plea for the
recognition of nations in their corporate capacity, instead of mere individual
dealing with men.
4 Let nations see that men exist. The faithful have been hidden from men
in past ages, and although men profess to believe that one here and one there
have broken the tyranny of the man-slayer by trust in the Almighty, yet they
can hardly be said to have a living belief in such a possibility, being deluded
by the god of this world into the idea that this is something exceptional and
phenomenal instead of as is truly the case-the intention of the Almighty
and the true destiny of man.
5 They are being taken
This seems to be the response of the Lord
to His hidden ones.
{
•
[PHILIPPIANS.
}
21
devising; for the sinner is being flattered¹ in the delights of
his soul, and the worker of injustice is being fooled to the
top of his bent.2
The sinner provoked the Lord. Shall He not demand
payment in full according to the measure of His anger?
God has no existence for him.4 His ways are defiled at
every turn.
Thy discernments are removed from the
opposite side of the account; he sees them not. He is
going to subdue all his enemies.
Ꮳ
For he said in his heart, I shall stand firm from genera-
tion to generation apart from evil. Thou wilt not raise his
mouth; it is full of bitterness and guile; under his tongue is
toil and drudgery.
He sits lurking in ambush among rich folk in secret, to
kill the guiltless; his eyes search out the poor man from
afar. He lies in wait in secret as a lion in his den, he lies
5
Flattered, or praised. If man loves the manslayer he must wake from
his folly before he can be delivered.
2 Is being fooled to the top of his bent. vevλoyeîrai, is being blessed in his
injustice. Compare Matt. vi.
3 The measure. Or, more strictly, the number, i.e. of the provocations He
endures. Compare Matt. v. 25, 26, xviii. 21-35.
4 Lasting Life is to know God, to be personally acquainted with Him, and
with Jesus Christ, Whom He sent.
5 Are removed from the opposite side of the account. This is the dictionary
meaning of avтavaipeîraι. He leaves God out of his calculations, does not
consider how his actions affect the Almighty.
I shall stand firm. où un σaλevoŵ. I shall not be shaken. From genera-
tion to generation. He flatters himself in the idea of a posterity that shall
carry on and develop his own schemes instead of submitting himself to the
Almighty now while he has the opportunity. He consents to the dominion
of the manslayer and approves the fall.
7 His eyes search out the poor man from afar. More literally, His eyes
looked away (i.e. from his surroundings) into the poor man, Those who are
satisfied with the things of this world do not like to see another dissatisfied
with them, as that reproaches their own self-content,
4
PHILIPPIANS.]
22
ĥ
}
in wait to catch the poor man, to carry off the poor man
when he drags him in his snare.
He is going to humiliate him. He will bow and cast him-
self prostrate in the endeavour to establish his lordship over
the poor. For he said in his heart, God has forgotten, He
has turned away His face from looking to the end.
Stand up, O Lord God. Let thine hand be lifted up. Be
not forgetful of the poor. With what object did the impious
man provoke God? For he said in his heart, He will not
seek.
Thou seest; for Thou perceivest drudgery and anger, to
give them over into Thy hands; the poor man is deserted and
left to Thee; Thou wast a help to the bereaved one. Crush
the arm of the sinner and of the rogue.
His sin shall be sought and shall not be found. The Lord
shall be King for the age, and to the age of the age. Perish
ye nations out of His land.
Give ear, O Lord, to the desire of the poor. Bend Thine
ear to the readiness of their heart, to discern the bereaved
and the humiliated¹ man, that man may no longer continue
to talk big on the earth.2
Humiliated. Tameiós. Of place lying low; of condition brought low,
especially of rank, lowly, poor, mean. Latin, vilis. Sometimes, also, in the
sense of submissive, obedient, and also base, abject.
2 This Psalm is continuous in the Septuagint, where it is numbered 1x.
In the A.v. it is divided into two-IX. and x.-so that all subsequent psalms
have a different numbering in the two versions.
;
4
TO COLOSSIANS.
RETRANSLATED.
}
ST. PAUL'S EPISTLE
If ye then be risen with Christ, seek those things
which are above, where Christ sitteth on the right hand
of God.
Set your affections on things above, not on
things on the earth.-COLOSS. iii. 1, 2. A.V.
ļ
1
TO COLOSSIANS.
!
PAUL, apostle of Christ Jesus through the will of God,
AND TIMOTHY, the brother TO THOSE IN Colossæ, HOLY
AND FAITHFUL BRETHREN IN CHRIST. Grace to you and
Peace from God our Father.
3. We render JOYFUL THANKS to God the Father of
our Lord Jesus Christ at all times in our prayers concerning
you; having heard your faith in Christ Jesus, and the love
you bear towards all the holy through the hope laid up in
store for you in the heavens. Which you heard by anticipa-
tion in the word of the sincerity of the Joyful Message, the
presence of which has penetrated into you¹ as it is in all the
world, and bears fruit and grows, as also in you from the day
day when you heard it, and recognised the favour of God in
sincerity. As you learned from Epaphras, our dear friend
and fellow-slave, who is a faithful servant on your behalf, of
The presence of which has penetrated into you. τοῦ παρόντος εἰς ὑμᾶς is
very difficult to render. The Joyful Message is for all, but until men receive
it consciously and joyfully they are not conscious partakers of its joy.
2 Servant. Sidkovos (English derivative, Deacon), a servant, waiting man.
1
COLOSSIANS.]
4
Christ Jesus, and has also made evident to us your love in
spirit.1
9. Because of this we also, from the day when we heard,
rest not from worship and prayer on your behalf, that you
may be filled with the perception of His purpose in all wisdom
and spiritual understanding; that you may walk in a manner
worthy of the Lord, and learn entire devotion to Him, and
bear fruit in every good work and grow into the knowledge of
God; being instinct with all strength after the power of His
glory, into all patience and long-suffering with joy; rendering
joyful thanks to the Father, Who has qualified us for the
sharing of the lot of the saints in light; Who rescued us out
of the empire of darkness, and transplanted us into the
government of the Son of His Love; in Whom we have
redemption," the putting away of the failures. Who is an
image of the Unseen God, the firstborn of all creation; for in
Him all things were created, all things that are in the
1 Your love in spirit. Love is a word with many meanings, according
to the nature or person in whom it is developed. The distinguishing mark of
this love is that it belongs to spiritual regions, lying beyond the sphere of the
natural man. It belongs to the treasures we are exhorted to lay up for our-
selves in Heaven, where neither moth nor rust destroys, and where thieves do
not break through nor steal.
2 And learn entire devotion to Him. εἰς πᾶσαν ἀρέσκειαν. ἄρεσκος, pleas-
ing, complaisant; but mostly in a bad sense, obsequious, cringing, flattering,
Its use here is evidently akin to that of slave, which St. Paul delighted to apply
to himself in the same way. If we are to learn God's way we must set about
pleasing Him in real earnest in all that we do, giving up everything for the
purpose, for the heir, so long as he is a child, differs nothing from a slave,
though he be lord of all. See Gal. iv. 1; Philip. ii. 6.
3 Redemption. àmoλúτpwσis. Release on payment of ransom of prisoners
of war.
A Creation, were created. Krisw means to people, colonise a country-a
meaning which should be borne in mind, for the writer is speaking of things of
which he, perhaps, alone of men was cognisant, and which human language
can only show in a defective manner. See Rom. viii. 18-23 and notes.
5
[COLOSSIANS.
heavens and that are on the earth, things seen and things
unseen; whether thrones, or lordships, or authorities, or
powers; all things were created through Him and into Him,
and He is before all things, and all things are organised in
Him; and He is the head of the body, of the Church, and is
the beginning, the first-born from things dead, that He may
take the first place in all things; for in Him all that fills saw
fit to dwell, and through Him to change completely the
Universe from its present state into Him, having made peace
through the blood of His cross; through Him all—I say¹—
whether things on earth or those in the heavens.
21.
2
8
And you who were once alienated and enemies to
the perception, living in the works that are toilsome, yet
now he has changed completely in the body of His flesh
through that death, to set you beside Him, in His very
presence, holy and undefiled, and blameless; if, that is, you
stay on in the faith, firmly rooted and fixed on the founda-
tion, and are not shaken from the hope of the joyful message
which you heard, which was proclaimed in the whole creation*
under heaven, of which I, Paul, became a minister.5
24. I am now rejoicing in that which I endure on your
behalf, and filling that which lacks of the sufferings of the
¹ All-Isay. These words are supplied from what precedes in accordance
with English practice which hardly permits the brevity of the original.
2 Enemies to the perception. diavola. See Eph. iv. 17-19, and notes under-
neath.
3 Living. This word is supplied. Toilsome, this is the strict meaning of
Tovηpós. Other meanings are oppressed by toil; and of things, painful,
grievous; also bad, sorry, useless.
1 In the whole creation, or colony. See Rom. viii. 14-25 and notes.
5 Minister. diákovos (whence Deacon) a serving-man, waiter. Latin
minister,
COLOSSIANS.]
6
J
Christ in my flesh on behalf of His body, which is the
Church. Of which I became a minister according to the
administration of God committed to me towards you, to fill³
you with the word of God, the mystery which was hidden in
secret from the ages and from the generations, but now has
been made manifest to His saints; to whom God purposed to
make known what is the wealth of the glory of this mystery
among the nations, which is Christ in you the hope of the
glory. Whom we are sent to proclaim below, admonishing
every man, and instructing every man, in all wisdom that we
may present every man perfected in Christ. To which end I
weary myself in wrestling after the energy of Him which is
inspired in me in strength.
II. For I wish you to know how great a struggle I have
concerning you and those in Laodicea, and all who have not
seen my face in flesh; that their hearts may be comforted,
being welded together in love and raised into all the wealth
of the perfected understanding, into acquaintance with the
5
1 ἀνταναπληρόω seems to point to the joyful acceptance of sufferings on His
behalf Who bore so much for us. That which lacks, Who would be willing to
accept that which was purchased with such suffering without some return in
kind? Compare Rom. vi. 1-II. Christ wrestled with the god of this world
and won for us a vantage ground wherein we also may wrestle against him in
the strength of Him Who died that we might live.
2 See note 5 on preceding on page.
3 Fill. Tλnpów, to fill, fill full, often with food.
4 Welded together. The Lexicon meaning of roμßißáłw is to bring
together, reconcile, but this seems hardly adequate for the thing intended.
B.Bálw means to cause to ascend, which meaning is retained in the next clause
by the insertion of the word raised. The same word occurs in Eph. iv. 16.
See note.
Of the perfected understanding, or more exactly of the fulfilment of the
understanding.
7
[COLOSSIANS.
mystery of God; in Whom are hidden away all the treasures
of the wisdom and of the insight.
4.
And this I say in order that no one may cheat you by
falsc reasonings and specious arguments. For if I am absent
in the flesh, still in the spirit I am with you, rejoicing and
seeing your order, and the firm foundation of your faith in
Christ.
6. As, therefore, you received Christ Jesus the Lord,
walk in Him, firmly rooted and founded in Him, and
established in the faith as you were instructed, overflowing
in joyful thanks.
8. See that no one succeeds in stripping off your armour?
through philosophy and vain deceit, after the traditions of
men, after the elements of the world, and not after Christ.
For in Him dwells all the content of the Divine nature in
bodily form; and you are filled in Him, who is the head of
all rule and power. In whom also you have been circumcised
with the circumcision not done by hand, in the putting off of
the body of the flesh in the circumcision of the Christ; having
been buried with Him in baptism, in which also you shared
His resurrection through the faith of the indwelling of God,
who raised Him from the dead.
13.
And you who were dead in your blunders, and the
1 Founded. Tоikodoμovμevoi means being built upon him, as a wall on its
foundation.
2 Stripping off your armour. ovλaywyśw means to collect spoil. Evidently
the allusion is either to avλáw, which means to strip off the arms of a slain
enemy, which has been adopted in the text above; or from σúλn, the right of
scising the ship or cargo of a merchant (especially a foreigner) to cover losses
received through him; generally the right of seisure strictly of goods only, as
contrasted with ανδροληψία..
3 Indwelling, or more exactly in-working; but the two seem practically
synonymous, and indwelling is a recognised word,
COLOSSIANS.]
со
8
uncircumcision of your flesh, even you has He quickened to
share His Life; forgiving us all the blunders, and expunging
what was written by hand¹ against us in the decrees,
which was hostile to us, and removed it from the midst,
having nailed it to his cross; having stripped himself of
authorities and powers, he made demonstration boldly in
speech, leading them in triumph in it.3
2
16. Therefore, let no one judge you in eating and in
drinking, or in the matter of a feast, or of a new moon, or
1 Written by hand. Tò xeipóypapov, evidently collated in the writer's mind.
with the circumcision done by hand outwardly in the flesh. Compare Rom. ii.
25-29.
2 Having stripped himself of authorities and powers, i.e. having put them off
him as one lays aside a garment. He acted as the Caliph of Bagdad, Haroun al
Raschid, is said to have been fond of doing; stripping himself of all state
and going amongst mankind, the despised of the heavenly hierarchy, as one
of themselves; and the incognito was so strict that none of the heavenly host
recognised him. See I Cor. ii. 6-9. How much they knew we are not told,
but if we follow St. Paul we must conclude that this was hidden from them,
and they seem to have been as much in the dark as the Jews themselves.
3 Leading them in triumph in it. That is, leading the authorities and
powers in triumph behind the Cross, His triumphal car.
We have here a view of the crucifixion which seems unique. Jesus of
Nazareth lived as man among God's chosen people, and lived in the manner
wholly pleasing to God-and He got crucified for his pains.
In this way he, as man, brought God to trial, so to speak, before His own
law, showing that whatever favoured individuals might do, as in the case of
Enoch and others, man could not, as a rule, keep God's law without incurring
the hatred and mortal enmity of his brother man; or rather, that if he did
keep it perfectly such must be the issue.
Hence came the necessity of expunging the written law, and substituting
a law of Life, a more powerful method. And God, being a faithful Creator,
acted accordingly by raising from death the man who had trusted Him and
commissioning him to inaugurate the new era. The whole intelligent universe
had been outwitted by God and convicted of acting out of respect for persons
(which is alien from God's nature and hateful to Him), and not from self-
respect and innate rectitude. And man became the hope of all creation,
angels as well as men, the one being from whom they could learn to know the
Almighty truly. Compare Eph. iii, 1-12. Rom. iii. 9-26, v. 6-11. (The view
{
9
[COLOSSIANS.
of Sabbaths, which are a shadow of the future realities, and
the body is Christ's.¹
18. Let no one cheat you of the prize, willing in
humility³ and worship of the messengers, trespassing on
things which he has not seen, puffed up at random by the
4
stated gives us an idea of the object with which Christ stooped to die). xi.
32-36. Gal. iii. 22., which shows us that not man alone but the Universe
(Tà Túvτα) has been shut up under failure, from which the only escape is
through trust in Christ Jesus, Who ever delighted to be known as the SON OF
MAN. Collate with the last passage Matt. xxvi. 53, 54. Had He chosen to pro-
claim Himself the Son of God the universe was at his beck and call, but God
chose, and He chose, that He should prevail as Son of Man. See Matt. xxvi. 64.
¹ And the body is Christ's. Apparently the argument is that they are
members of Christ's body, in which their first and only duty is to Him, and
exempt from all judgment so long as they stand fast therein. Compare Rom.
viii. 1-4. Gal. v. 1·6.
2 Cheat you of the prize. kaтaßpaßeúw, to give judgment against one as
Bpaßeús (the umpire who awarded the prizes at the games. Compare 1 Cor. ix.
24-27); and so to deprive one of the prize, with collateral notion of cheating.
3 Willing in humility.
θέλων ἐν ταπεινοφροσύνῃ must mean
exercising will, choice, in lowly-mindedness. They are sons of God, heirs of
all things, and must not forget or despise the dignity of their birth and calling.
Compare Philip i. 27 and note.
1 Of the messengers.
τῶν ἀγγέλων. The esssence of an ambassador's
office is to put those to whom he is commissioned in communication with his
principal. Angel and apostle both mean essentially ambassador, and in this
character St. Paul himself acted, not seeking to rule men himself, but to put
them into communication with Lord Jesus. Compare Apoc. xix. 10 and xxii. 8, 9.
No earthly sovereign would tolerate as envoy a man who insisted on
representing himself instead of his sovereign, nor is God's method otherwise.
If, therefore, men look to the ambassador, whether human or angelic, instead
of to the Almighty, they defeat His purpose and bring themselves under the
power of the god of this world, who is always ready to take advantage of
men's blunders.
•
5 Trespassing. Eμßaтeów, to step in or on; to frequent, haunt. Usually
constructed with accusative of the place, and use of tutelary gods. vijoos.
ἣν δφιλόχορος Πὰν ἐμβατεύει.
v Spiλóxopos Пàv éµßaтevel. The island. . . which dance-loving Pan frequents.
6 At random. This is the Lexicon translation of ein, and probably
correct, as derived from elkaîos, in some cases. It seems probable, however
that here and in some other places it should rather be derived from elkós, in
which case the sense would be by appearances, by outward semblance,
COLOSSIANS.]
10
sense of the flesh, and not mastering the Head,¹ from Whom
all the body, bountifully supplied and welded together through
the kindlings and bonds, grows with the increase of God.º
20. If you died with Christ to the elements of the
world, why as living in the world do you submit to dogma-
tism? GRASP NOT, NEITHER TASTE, NOR TOUCH! Things
which are all for destruction in the satisfaction,¹ after the
commands and teachings of men; for they are
for they are a word
having wisdom in willing worship, and humility of mind, and
not sparing the body; not in any honour for the flattering of
the flesh.
III. If, therefore, you are risen with the Christ seek the
things above where the Christ is, seated at the right hand of
God. Give your attention to things above, not to those on
the earth; for you are dead," and your life is hidden with the
1 Mastering the Head. See note under 1 Cor. vii. 1.
2 With the increase of God. Compare Eph. iv. 7-16, especially verses 15
and 16, where the same idea occurs expressed in almost the same words.
3 If you died with Christ, i.e. in baptism.
4 For destruction in the satisfaction, or in the full usc. The intention
seems to be that these things are not unlawful, nor even injurious, so long as
they re nain subservient to the spiritual life, its interests, and duties; although
they are destructive when used to the full as the men of this world do. Com-
pare 1 Cor. vii. 25-35 and notes.
5 For they are a word having wisdom
flattering of the flesh. St.
Paul seems to mean that it is well to abstain from these things in one's own
interests so as to avoid being enslaved by them, and in so far the injunction
has wisdom; but it is no use to abstain from them in accordance with an
outward rule, to be seen of men or to foster self-conceit. Compare what the
Lord Himself said about righteousness, almsgiving, prayer, &c. Matt. vi.
0
• You are dead. We are born in the nature of fallen Adam, which is
death through the fall. In baptism we are born again into Life; but so long
as we remain in mortal flesh the body does not partake of the new life save as
we subject it voluntarily to its demands. What we have to do is to make the
body subservient to the new Life, and press forward till that Life triumphs
over mortality, and the redemption is completed in victory over Death.
II
[COLOSSIANS.
Christ in God. When the Christ appears,¹ Who is our life,
then shall we be made manifest with Him in glory.
2
5. Put to death, therefore, the limbs that are on the
earth; fornication, uncleansedness, passion, worthless de-
light, and greed, which is phantom-worship; because of
which things the wrath of God is coming.5
4
7. And in these things you once walked when you were
living in them; but now do you also put them all away,
wrath, anger, vice, blasphemy, foul language, out of your
mouth. Do not be deceitful to each other, but put off the old
man with his doings, and be clad in the New Man, who is
regenerated to the perception of spiritual things, after the
likeness of Him Who created him; wherein Greek and Jew
have no existence, nor circumcision and uncircumcision,
6
¹ When the Christ appears, or is made manifest. On the road to Damascus
He appeared to Saul himself, though he was not seen personally by his com-
panions. But the hindrance is in us, not in the Lord. When we are ready
He will appear and be manifest to His own.
2 Put to death. Veкpúσaтe. Compare the derived word necrosis, as used
in surgery.
3 The limbs. μéros, a limb, part of the body; also a song, strain of music.
Our ears must be deaf as those of a dead man to earthly music if we would
hear the heavenly harmonies.
A Greed.
πλeoveğla, greediness, grasping, selfishness. This is phantom-
worship, for the earthly things which it seeks are but worthless phantoms of
heavenly realities. Gold, silver, and all things that man naturally covets are
but figures of the true riches which God would give us, Who gives to all
liberally without stint or upbraiding, not as the god of this world gives.
The wrath of God is coming, or is on the way. Why? Because he hates
to see man whom He made in His own image wasting his attention and
energies on such phantoms, instead of seeking the realities for which he was
created.
6
Regenerated to the perception of spiritual things. This is certainly free
translation, but it seems to be the writer's intention.
COLOSSIANS.]
I 2
barbarian nor Scythian, slave nor free man; but Christ is all
things¹ and in all.
2
I2. Put on, therefore, as God's picked men, holy and
beloved, affectionate compassion, uprightness, lowly-
mindedness, gentleness, long-suffering, bearing with each.
other, and seeking to please mutually, if any one has come-
liness for another; just as also Christ shows you favour, so
also do you.
5
6
14. And over all these things" the love, which is a bond.
4
¹ Christ is all things, and in all. In the present order of things we see the
god of this world in power; for instance, in mankind, stirring them up to hate
each other, and persuading them that God's will concerning them is physical
death. But in the new order of things which Christ came to inaugurate He
will be present in all things, as He is indeed now, but nailed to the Cross, as it
were, so that those who are His must share His cross-must suffer with Him,
that they may also triumph with Him.
2 As God's picked men, i.e. as those whom He has selected to inaugurate
the new era by defeating the man-slayer in man.
3 Afectionate compassion. σπλάγχνα οἰκτιρμοῦ. See note on σπλάγχνα
under Philip. i. 8.
• Uprightness.. This is only one meaning of xpnotóτns, which seems to
include many sorts of excellence, especially serviceableness, usefulness to
others. See notes under Rom. ii. 4; xi. 22; and 1 Cor. xiii. 4, on this word
and its analogues.
Seeking to please. Shows you favour. Xapíšoμai, to say or do something
agreeable to a person, show him favour. The idea evidently is that each shall
interest himself in promoting the joy and welfare of others, leaving them to
care for his interests. Right-minded people no doubt do this now in large
numbers; but in this mortal life, when we seek to do good, evil is produced,
see Rom. vii. 14-25. The god of this world will not permit us to bring about
the good we seek. Hence the necessity for breaking his tyranny by devoting
ourselves to the service of the only Living and genuine God, Who is our
Creator and Heavenly Father.
6 Comeliness. poppń, form, shape; very often in the sense of fine for m
beautiful shape, which is obviously the intention here. The rendering in A.v.
and R.V. of quarrel, complaint, seems to lack authority completely, and to be
also entirely opposed to the writer's thought and intention.
7 Over all these things, supply, put on, be clad in, from verse 12. There
seems to be no break in the continuity of the sentence, though it is rather a
long one.
13
[COLOSSIANS
of the perfection. And let the peace of the Christ act as
umpire¹ in your hearts, into which you were called in One
Name, and be found joyfully thankful.
16. May the word of Christ dwell in you richly, in all
wisdom, teaching and admonishing yourselves in psalms and
hymns and spiritual songs; singing in The Favour in your
heart to God; and every thing, what ever you do in word or
in work, all things in the Name of the Lord Jesus, rendering
joyful thanks to God the Father through Him.
20. Ye women: Be in subordination to the men, as He
ordained in the Lord.
2I. Ye men Love the women, and do not foster bitter
feelings towards them.¹
20. Ye children: Hearken to your parents in all matters,
for this is well-pleasing in the Lord.
1 Act as umpire. The ßpaßeus was the judge or umpire, who awarded the
prize in the athletic contests of games of Greece. The intention seems to
be that, where a decision is needed, it should be made in the interests of
peace. In connection with this, however, consider Ezek. xiii. 10, and context.
2 Dwell in you richly. Verses 16-19 are evidently an apostolic blessing
which doubtless was not spoken in vain; and if the construction seems
inconsequent and ungrammatical, that is to be attributed to the defects of
human language.
3 As he ordained. àvínu, to send up, send forth. There seems to be no
authority in classical usage for translating άvîkev is fit, is fitting. Rather the
intention seems to be that in the Lord, the second Adam, the disorder of the
fall is to be corrected. Adam fell by casting away his headship over his wife.
See 1 Tim. ii. 11-14. In the Church this MUST be corrected. See I Cor. xi.
1-16 and xiv. 33-38. When God's order is re-established doubtless men and
women will know how to divide, or unite, their responsibility. See, however,
note under Philem. 8.
4 Women, Men. Observe that St. Paul begins with the ladies, as if to
assure them that he was speaking in their interest. There seems to be no
reason whatever to translate Husbands, Wives. It is only the fleshly mind
that could misunderstand. St. Paul himself knew how to concede gracefully
to a lady when no essential point was involved. Sec Acts xvi. 14, 15, and 40.
COLOSSIANS.]
14
21.
Ye fathers: Do not provoke your children to anger,
that they may not be disheartened.
22. Ye slaves Hearken in all things to your masters in
flesh; not with eye-service as men-pleasers, but in simplicity
of heart, fearing the Master. Whatever you may be doing
work from the soul' as to the Lord, knowing that from the
Lord you will receive the reward of the inheritance; be
slaves of Christ the Lord, for the wrong-doer will get back³
the wrong he did, and there is no such thing as respect of
persons.4
(iv.) Ye masters: Let your slaves have justice and fair-
dealing, knowing that you too have a Master in Heaven.
IV. 2.
In the worship be persistent;5 awaken Him in it
with joyful thanks, praying unitedly; and concerning us that
1 From the soul. Observe that here he is speaking to slaves who were
bound to render service in the things of this life to their masters. The
position of servants in a free country only differs in being terminable by
either party; while the contract continues the duties are the same. But the
things of this life are concerned, so he says: put your soul (4vxń, the natural
life) into your work. In spirit (veûua) they are slaves of the Lord.
2 The reward of the inheritance. avтanódoois means a giving away in
return, a requital, for something received. If we render true service to the
Lord, His requital, which he delights to make, is nothing less than joint
heirship with Himself. Compare Matt. xxv. 14-30.
3 Get back. Koμlloμaι, to get back for oneself, recover, especially to recover
a debt, get it paid.
4
¹ There is no such thing as respect of persons. OÙк čσтw mроowжоλnμía.
In other words, God takes care that those whose thought and care is for others.
shall not lose thereby. With Him, Handsome is that handsome does.
Be persistent. Compare Lc. xviii. 1-8.
6 Awaken. If Liddell and Scott are reliable, ypnyopéw = ¿yelpw, to awaken,
wake-up, rouse, stir. No object is expressed, it is true; but in Greek the
object of the verb is often left for the reader to supply-at least, in St. Paul's
Greek; and reticence is appropriate here. The same lesson, however, was
strongly enforced by the Lord Himself. See Lc. xi. 5-8, the conclusion of
which runs thus: "I say to you, even if he will not rise and give him because
he likes him, still because of his shamelessness he will rise and give him as
many as he needs." Many of the Psalms are good models of the thing meant.
Sec Appendix.
}
15
[COLOSSIANS.
God will open to us a door for the Word, to utter the
mystery of the Christ, because of which indeed I am under
arrest, that I may make it plain as it behoves me to utter it.
5. Walk wisely towards those without, seizing your
opportunities. Let your word be always in kindness and
seasoned with salt; know how it becomes you to answer
each individual man.2
7. All that relates to me Tychicus will make known to
you, the beloved brother and faithful servant and fellow-
slave in the Lord, whom I sent to you for this very purpose,
that he may learn your circumstances and comfort your
hearts; with Onesimus, the faithful and beloved brother, who
is one of you. They will tell you all the news from here.
Aristarchus greets you, my fellow-captive; and
Mark, the kinsman of Barnabas (concerning whom you
10.
4
¹ Seising your opportunities, or redeeming the time, as A.V. translates the
expression both here and in Eph. v. 16, on which Cruden remarks, "To redeem
the time. To embrace and improve every opportunity for doing good. It is
a metaphor taken from merchants that diligently observe the time of buying
and selling, and easily part with their pleasures for gain; that is, deny your-
selves in your ease and pleasure, &c., to gain an opportunity for doing good."
2 St. Paul is not content with a dull morality, a mere abstinence from
certain things which are clear offences against one's neighbour's rights and
feelings. He wants his converts to be ready witted-a match for anyone and
every one.
3 My fellow-captive, ovvaixμaλwrós indicates a prisoner of war, and is
evidently to be understood spiritually as the captive of Christ. He accom-
panied St. Paul from Judæa, see Acts xxvii. 2, where he is mentioned as being
of St. Paul's company, and is called a Macedonian of Thessalonica. He is
also mentioned prominently in the Ephesian riot, Acts xix. 20, where he is
called a fellow-traveller (ovvékonμos) of Paul. And again, shortly after, Acts
xx. 4, as accompanying him into Asia.
A Mark.
Much has been written about the supposed defection of Mark
from Paul, mentioned Acts xiii. 13. There seems no reason, however, to
suppose that he left Paul and Barnabas without their approval. He only
seems to have lacked courage to go on a very perilous and arduous expedition
into an unknown country.
}
COLOSSIANS.]
16
received instructions, if he go to you receive him); and Jesus,
who is called Justus,¹ who are of the circumcision. These
alone are fellow-workers into the Reign of God, and they
have become a comfort to me.
12. Epaphras greets you, who is one of you, a slave of
Christ Jesus, always wrestling on your behalf in the worship,
that you may stand perfected and thoroughly filled in all the
will of God. For I bear him witness that he goes through
much toil on behalf of you, and of those in Laodicea, and of
those in Hierapolis.
Luke greets you, the beloved physician, as also
14.
Demas.
15. Greet the brethren in Laodicea, and Nymphas, and
the church about his house. And when this letter has been
read among you cause it to be read in the Laodicean Church,
and that you also read that from Laodicea. And say to
Archippus See to the ministry which was entrusted to you¹
in the Lord that you fill it."
3
The greeting of Paul by my own hand. Remember
my bonds. The Favour be with you.
1
¹ Jesus called Justus. Probably the Justus mentioned in Acts xviii. 7,
who lived at Corinth, close to the synagogue, and who received Paul into his
house when he washed his hands of the Corinthian synagogue.
2 Goes through. The Greek is simply exel, has, but this would not be
English.
"That from Laodicea, i.c. the letter you will get from Laodicea. Some
think that now known as the epistle to the Ephesians is intended, and that is
quite possible. It would not, however, be inconsistent with the present title
"To Ephesians" even if it be doubtful whether Ephesus was mentioned in
the text. The way in which it is mentioned here militates against the idea
that it was written to Laodiceans, St. Paul merely says in the briefest possible
way that they are to get it from Laodicea, which is a practical direction and
no description of the letter.
4 Which was entrusted to you, or more exactly which you took over.
"That you fill it, i,c. that you exercise it to the full,
2
TO PHILEMON.
PAUL, a prisoner of Christ Jesus, AND TIMOTHY the
brother, TO PHILEMON, our beloved fellow workman, AND TO
APPHIA, the beloved, AND TO ARCHIPPUS, our fellow-soldier,
and to the Church about thy house. FAVOUR TO YOU AND
PEACE FROM GOD OUR FATHER AND THE LORD JESUS
CHRIST.
4. I render joyful thanks to my God continually, making
mention of thee in my prayers, hearing thy love, and the
faith thou keepest towards the Lord Jesus and into all the
holy; that the communion of thy faith may work mightily in
recognition of all good which is in us effecting fellowship
with Christ Jesus.
7.
For we have much joy and comfort over thy love, for
the hearts of the saints have been given rest through thee,
brother. Wherefore though I have much freedom of speech.
¹ A prisoner. The first meaning of déoμos is Binder, see notes under
Eph. iii. 1 and iv. 1.
2 Effecting, Greek into. The way St. Paul uses the prepositions in
connection with spiritual things is peculiar to English ideas, and makes it
very difficult to translate him successfully into English. The fact is that
Greck seems a much better vehicle for such things than English,
COLOSSIANS.]
18
in Christ to enjoin upon thee the right course,¹ because of
The Love I rather call thee to my assistance; being such an
one as Paul, an old man, and now also a prisoner of Christ
Jesus, I call you to help me about my child, whom I begot in
my bonds, Onesimus; who once was unprofitable to thee,
but now most serviceable both to thee and to me, whom I
sent up.3
2
I2. Do thou regard him. For this is my own vitals,
whom I was wishing to keep by my side in order that he
might minister to me on thy behalf in the bonds of the
Gospel; but I wished to do nothing without knowing thy
mind, that thy kindness might not be as of constraint but of
free will.
15. For assuredly because of this he was separated
from thee for a season, that thou mightest have him indeed
for ever, no longer as a slave but more than a slave; a
brother, dear indeed to me, and how much more to thee
both in flesh and in the Lord.
17. If therefore thou countest me of the communion,
receive him as myself; and if in aught he has wronged thee
The right course: To avĥкоv seems to mean that which lets go, i.e. the
course of action which will effect the solution of a difficulty.
2 Onesimus was one of the two charged to carry St. Paul's letter to the
Colossians (see chap. iv. 9). He appears to have been a slave of Philemon,
whom he had left for some cause unknown; and having been converted by St.
Paul was anxious to fulfil his temporal obligations by returning to his master.
3 I sent up. άvатéμπw sometimes means to send back.
W
The niceties of
meaning in this letter seem untranslateable in any satisfactory manner into
English.
4 Regard. This word is supplied. No verb at all appears in the original,
and the word is only inserted because Thou him would not be English.
Evidently St. Paul's wish, however is that Onesimus and his master should
both forget the past, and meet as fellow-slaves of Christ, both equally desirous
of serving Him first and each other as members of the One Body,
19
[COLOSSIANS.
or is in thy debt, set that down to me. I, Paul, wrote it with
my own hand. I will pay it back; that I say not to thee
that thou owest me also thyself. Aye! Brother, I bought
thee in the Lord. Give rest to my heart in Christ.
21. Being confident of thy ready ear I wrote to thee
knowing that thou wilt do even beyond what I say. At the
same time too prepare me a welcome, for I hope that
through your prayers I shall be granted to you.
1
23. Epaphras greets thee, my fellow-captive in Christ
Jesus, as also Mark, Aristarchus, Demas, and Luke, my
fellow-workmen.
·
25. The Favour of our Lord Jesus Christ be with your
spirit.
1 A welcome. ἐτοίμαζέ μοι ξενίαν means prepare to receive me as a guest.
·
1
APPENDIX.
XXIX. (XXX.)
FOR THE END.
A Psalm of song concerning the rebuilding of the house
of Israel. (From the Septuagint.)
1
I will exalt Thee, Lord, because Thou didst take me up,¹
and didst not gladden my enemies against me.
3. Oh, Lord, my God, I cried to Thee and Thou didst
heal me.
Oh Lord, thou didst bring up my soul out of
Hades, Thou didst save me from being of those who are
going down into a pit.
2
5. Play on the harp to the Lord, ye His saints; and
make full confession to the remembrance of His holiness.
For anger is in His soul, and Life in His will. At evening
lamentation shall be encamped, and by morning exultation.
And I said³ in my prosperity, I shall not be shaken
7.
¹ Take me up. iπoλaµßávw, to get under another and take him up, to take
up one who has fallen, as the dolphin did Arion. Also sometimes to receive,
protect.
2 Soul. Ovμós, the soul, as the principle of life, feeling, and thought; also
in a purely physical sense, soul, life, breath. Here it appears to denote the
seat of passing emotions, as opposed to deliberate and permanent motives.
- 3 And I said. èyà dè eîña. The ego is emphatic, a warning, in connection
with what follows, against self-confidence. God is the only source of strength,
what He says comes assuredly to pass.
1
21
[COLOSSIANS.
for ever; Lord in Thy purpose supply strength to my beauty.
But thou didst turn away Thy face and I became greatly
troubled.
9. To Thee, Oh Lord, will I cry, and to my God will I
make supplication. What profit is there in my blood, in my
going down into destruction? Will a clod¹ make full
confession to Thee, or will it tell forth Thy sincerity?
II. The Lord heard and pitied me, the Lord is become
my help. Thou didst turn my lamentation into joy for me.
Thou didst rend in twain my sackcloth, and didst gird me
about with mirth, that my glory may make music³ to Thee,
and that I may not fall senseless¹.
Oh Lord, my God, for ever will I make full confession5 to
Thee.
1 Clod. xóos, a bank, mound of earth; and so possibly for the mound of a
grave, but more probably of the lifeless corpse. In either case the intention
is the same.
2 Sack-cloth, the prophetic symbol of mortal flesh.
3 Make music.
áλλw evidently means playing on a harp or some similar
instrument.
Fall senseless. кαтavúσσоμαι, to be sorely pricked, to be stupified, slumber.
See note under Rom. xi. 8.
5 Make full confession. The idea seems to be that of confession at all
times that God is the source of all good and happiness.
APOSTOLIC DOINGS:
A RETRANSLATION OF THE BOOK COMMONLY
CALLED THE ACTS OF THE APOSTLES.
Thrice I suffered shipwreck.
A night and a day I have
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​Blotting out the hand-writing of ordinances that was against
us, which was contrary to us, and took it out of the way, nailing
it to His Cross.-COL. ii. 14. A.V.

VEY
באור
MEDITERR
אהום
THE APOSTLES AND THE
ELDERS AND THE BRETH-
REN, TO THOSE THROUGH-
OUT ANTIOCH AND SYRIA
AND CILICIA, BRETHREN
GATHERED FROM THE
NATIONS: GREETING.
Since we heard that some who went
forth from us disturbed your souls with
things we transmitted not; it seemed
good to us by common consent, to
choose out men and send them to you
with our beloved Barnabas and Paul,
men who have given over their lives on
behalf of the Name of our Lord Jesus
Christ.
Accordingly we commissioned Judas
and Silas and them to carry the same
message by word of mouth.
For it seemed good to the Holy Spirit
and to us, to lay no further load upon
you beyond the following necessary
things; to abstain
to abstain from idol-offerings,
and from blod, and from things stran-
gled, and from Icrnication; from which
you will do well 'n guarding yourselves
most carefully. REWELL. - Acts xv.
23-29.
INTRODUCTION.
It will be useful to give a short summary of the following
narrative of St. Luke. A chronological analysis will be found in
the prolegomena to it in Alford's Greek Testament, exhibiting side
by side the events recorded, and contemporaneous occurrences in
the history of the world at large. A mere sketch is intended here,
for the purposes of which it will be convenient to divide the
narrative into periods of seven years; and it will be found that the
close of each such period is marked most significantly.
2. During the first period the narrative does not travel beyond
Judæa. The people are all on the side of the apostles, and the
Sanhedrim are powerless; and indeed only the Sadducees appear
really to be opposed to them even there. At the end of it Stephen
is brought before it by Jews from outlying countries, and even the
Sadducee high priest seems ready to acknowledge that a mistake has
been made. Stephen, however, left to bear his testimony alone,
loses his head and goes beyond the lines wisely laid down by St.
Peter (i. 21, 22). Why was not Peter there with the keys to open
that none might shut? Why did not the other apostles come forward
to bear their testimony to the Resurrection? These questions it is
impossible to answer, but we cannot ignore their significance with
impunity. Compare 1 Cor. x. 1-13.
3. The next period opens amid persecutions, in which Saul is
ii.
INTRODUCTION.
the zealous agent of the Sanhedrim. But late in the year (A.D. 37
by the ordinary notation) he is arrested in his career on the road to
Damascus, and the churches throughout Judæa, Samaria, and
Galilee have peace. At the close of the period, however, persecution
begins again in another form. Herod beheads James and imprisons
Peter.¹ But the latter is miraculously released in answer to the earnest
prayer of the Church. During this period the interest gradually
leaves Jerusalem and collects about Antioch. About the middle of
it occurs the effusion of the Holy Ghost on Cornelius and his house-
hold at Joppa, and Gentile converts are made at Antioch, to which
place Barnabas is deputed, and after completing his tour fetches Saul
thither from Tarsus; and they both remain at Antioch for a year
teaching.
4. The execution of James occurred A.D. 44, or fourteen years
after the ascension. Barnabas and Saul, and the other teachers
mentioned at the beginning of chap. xiii., were then teaching at
Antioch, and soon after, in response to special prayer, the Holy
Ghost directs the separation of Barnabas and Saul from their duties
in the local church, and they go forth on their first evangelising tour
among the Gentiles. This tour did not occupy much more than a
year, and after returning they remained a long time at Antioch,
where the question concerning the circumcision of the Gentiles.
arose; leading to the deputation of Barnabas and Paul to Jerusalem,
and the formulation in a letter of the decision of the apostles and
elders. The close of the period is marked by the visit of Peter to
Antioch, where he failed to act in accordance with the spirit of the
injunctions he himself had helped to formulate, and Paul alone
stands forth for the simplicity of the Gospel.
5. The third period opens with Paul's second journey in
1 Compare Psalm xvii. 13 and lxxxi. 14, 15. Paul's life was afterwards one
series of hair-breadth escapes, attributable not to any avoidance of danger but
to the thoroughness with which he adhered to correct principles of action.
INTRODUCTION.
iii.
A.D. 51 or thereabout.
Barnabas goes off to Cyprus taking
Mark; indeed, after he had been rebuked by Paul for his
conduct towards the Gentiles, harmonious working had become
impossible. Paul and Silas, however, go through Syria and Cilicia
and cross the mountains to Derbe, the terminus of Paul's first journey;
and they visit the churches previously planted, making over to them
the letter and the injunctions of the apostles and elders concerning
circumcision, &c. They also evangelise the whole of the central
part of Asia Minor; after which, under Divine guidance, they pass
over into Macedonia, and after establishing a church at Thessalonica,
which doubtless formed a centre for all the Macedonian churches,
they proceed to Corinth. Much of the work is done after Paul had
been sent away to avoid persecution. Silas and Timothy evidently
joined him at Athens, but Timothy seems to have been sent back at
once, from a feeling that the young community was not yet strong
enough. See I Thess. iii. 1-4. When he joined them again Paul
wrote his first epistle, uniting with himself Silas and Timothy, who
were probably both sent with it, and told to see matters on a satis-
factory footing. They afterwards joined him at Corinth-Acts xviii. 5
-from which place probably the second epistle was written. At
Corinth Paul spends one and a half years, and then crosses
to Ephesus. Not stopping there more than a few days, he
goes off on a visit to Jerusalem, A.D. 54, chiefly noticeable
for its extreme brevity and Paul's immediate departure to Antioch,
whence he again journeys through the heart of Asia Minor to
Ephesus, and establishes himself there till the spring of 57, when the
riot of Demetrius and the silversmiths occurs, and is quieted by the
secretary of the city, whose speech, as well as the conduct of the
Asiarchs, shows them to be completely on Paul's side. After this a
tour through the Troad and Macedonia into Greece brings us nearly
to the end of the period, and Paul, diverted by Jewish plots from his
purpose of sailing to Syria, returns through Macedonia, the Spirit in
B
iv.
INTRODUCTION.
all the churches warning him that bonds and imprisonment await
him in Jerusalem. The period closes with his farewell visits, and he
goes bound in spirit to Jerusalem in spite of the warnings of the
Holy Ghost and the entreaties of the brethren.
6. The next period of seven years is not complete. The first
two years of it are spent by Paul in detention at Cæsarea, and to this
time, probably, belongs the Epistle to Galatians. At Ephesus Paul
must have been in frequent communication with them, and it was not
long, but very speedily (chap. i. 6), after he was separated from them
that the letter was written. Moreover, the tone and contents of the
letter itself throughout make it difficult to assign it to any other
period, and the close of it, and indeed the whole letter, portrays a
state of feeling on the part of the writer entirely agreeing to the
circumstances in which St. Paul was then placed. He does not,
indeed, mention his bonds directly, as in his later epistles from Rome
to Philippians, Colossians, and Ephesians; but that he did in them
allude freely to his outward bonds makes it the more probable that
he did not feel bound in spirit.
1 We have no indication of how this letter was sent, but it was doubtless
carried by some of those with Paul, see Introduction, chap. i. 2, and quite
possible that St. Luke himself went, especially if he was, as seems highly
probable, a native of Antioch in Pisidia.
APOSTOLIC DOINGS.
The first statement, Oh Theophilus, I made concerning all
things which Jesus began to do' and to teach, until the day
when he was taken up after giving injunctions to those com-
missioned through holy spirit, whom he singled out; to
whom he presented himself alive after his execution³ with
many sure tokens, appearing to them during forty days and
telling them what concerned the Reign of God.*
4. And having collected them, he brought them instruc-
tions not to leave Jerusalem, but to await the message of the
1
Began to do, i.ce. was the first to do; indicating that no attempt had been
made to record what had been done and taught by others before him, but only
what was new and original in his teaching; the new way which he taught men.
2 Singled out. Observe that the commission is represented as originating
from God direct. Jesus, as envoy of the Father, recognised His action and
presence in men, and taught others to do the same. Compare Matt. xvi. 13-20.
3 After his execution. Táσxw is used absolutely in Attic for to suffer punish-
ment, pay the penalty; also euphemistically for death, as we say "if anything
should happen to me."
The Reign of God. The purpose of the Almighty is to establish His
reign on earth, and when the Lord taught us to pray Thy kingdom come this
is what was intended, not that men should die and be transferred into another
kingdom somewhere else. See Matt. xvi. 18. The Rock on which the
Church was to be built was the truth just confessed by Peter.
"And the gates
of Hell, or of Hades, shall not overpower it;" i.e. Death shall not prevail
against the Church.
5
Brought them instructions. wapńyyeiλev indicates that he was still acting
as an envoy, ambassador; not in his own name.
2
APOSTOLIC DOINGS.
Father which I mentioned to you. For John indeed baptised
with water, but you will be baptised in holy spirit not many
days hence.
6. After conferring therefore they asked him, saying:
Master, dost thou at this time restore the reign to Israel?
But he said to them, it is not yours to learn times or
occasions which the Father has placed in his own power; but
you will receive strength when the Holy Spirit is come upon
you, and you will be my witnesses both in Jerusalem, and all
Judæa, and Samaria, and to the furthest limits of the land.¹
9. And after speaking thus, while they looked, he was
lifted up, and a cloud took him up from their eyes. And as
they were gazing into the sky, while he was going, behold
two men were standing beside them in white clothing, who
also said: Ye men of Galilee, why are you standing looking
into the sky? This Jesus, who has been taken up from you
into the sky will come thus, just as you saw him going into
the sky.2
I2.
Then they returned to Jerusalem from a hill called
the Mount of Olives, which is near Jerusalem, about a Sun-
¹ Limits of the land. yn although the word for the earth as a whole, is also
constantly used precisely as we use the word land, whether for a particular
country, or for the land as contrasted with the sea.
2 The intention here has perhaps been misunderstood. St. Paul teaches
distinctly, by direct revelation (see Gal. i. 11, 12) that at the coming of the
Lord "
we the living who survive shall be caught away in clouds, to a meeting
with the Lord into the air." (1 Thess. iv. 17). The coming of the Lord then
to the earth will not be at first to the ground, but into the air; and it will
become known to the dwellers on the earth by some of their number being
In other words, the
caught away just as their Master was before them.
coming of the Lord will be a removal of His Saints from the eyes of men.
And following the Apocalypse of St. John it would appear that the Lord and
His saints will not actually stand on the surface of the earth until both the
harvest and the vintage of the earth are gathered.
APOSTOLIC DOINGS.
3
day's walk. And when they got in they went up into the
lodging¹ where they were staying. There was Peter and
John and James and Andrew, Philip and Thomas, Bartholo-
mew and Matthew, James son of Alphæus, and Simon the
zealot, and Judas son of James. These were all persisting
unitedly in the worship, with the women and Mary the mother
of Jesus, and His brothers.
15. And in those days Peter stood up in the midst of
the brethren-there was a crowd of names collected, about a
hundred and twenty-and said, Brethren, it was necessary
that the scripture should be fulfilled, which the Holy Spirit
spoke beforehand, through the mouth of David, concerning
Judas, who became guide to those who arrested Jesus; for
he was numbered among us, and obtained the lot of this
ministry.
18. Accordingly he purchased a place from the hire of
his wrong-doing, and falling headlong broke in the middle,
and all his vitals were poured out. And it became known
to all that dwell in Jerusalem, so that that spot was called in
their own dialect Akeldamach, that is, The place of blood.
20. For it has been written in the Book of Psalms, "Let
his farm³ become a desert, and let there be no inhabitant in
1 Lodging. irepov, the upper part of a house, sometimes used in the
sense of chambers let out as lodgings. Evidently the intention is that they
retired from the public streets to their own rooms.
* This description does not appear to be intended physically. The facts
recorded in Matt. xxvii 3-8 were doubtless well known to his hearers. St. Peter
is representing the spiritual aspect. Judas had lost his head on the spiritual
heights to which he had climbed, and the spiritual result was precisely
analogous to the physical catastrophe described.
3 Farm. Eπavλis, a place to pass the night, especially for cattle; hence a
farm building, country house. The word is used in LXX., Ps. lxviii. 26
(lxix. 25, A.V.) which was evidently in St. Peter's mind, though he does not
attempt a verbal quotation,
4
APOSTOLIC DOINGS.
1
it," and "let another take his overseership." We need, there-
fore, from the men who went with us throughout the whole
time in which the Lord Jesus went in and out before us,2 be-
ginning from his baptism by John, until the day when he was
taken up from us
us; one such we need to become a witness
with us of his resurrection.¹
3
:
23. And they set two, Joseph called Barsabbas, who
had the surname of Justus; and Matthias. And they prayed
and said Thou Lord, Who knowest the hearts of all, shew
forth whom Thou hast chosen, of these two one, to take the
place of this ministry and apostleship from which Judas by
transgression fell, to go into his own place. And they made
them draw lots, and the lot fell upon Matthias, and he was
elected and numbered with the eleven apostles.
1
II. And when the day of Pentecost was come they all
assembled by a common impulse. And suddenly there came
¹ Overseership. Tokoh, a watching over, evidently meaning the duty and
privilege of watching over Christ's sheep and lambs. The reference is evi-
dently to Ps. cviii. (cix. A.v.) 8.
2 Before us.
Or perhaps better over us, i.e., as our Master and Teacher.
3 His baptism by John. This seems to be the intention, though the words
are the baptism of John.
4 Of his resurrection. It seems better to retain the usual translation than
to attempt another, although àváσraois implies much more than mere resto-
ration to life, and evidently includes all that was included in His resur-
rection and exaltation to the right hand of God,
So St. Paul speaks of attaining to the resurrection out of dead
things, as a result of learning to know the power of His resurrection. Philip.
iii. 10, II. Where the dead things, out of which he wished to rise, are clearly
the things of this mortal life, which he accounted nothing else than death.
5 Elected. npísw, strictly to give one's vote with a pebble, which was thrown
into a voting urn. There appears to have been no such voting on this occa-
sion, still it seems doubtful if the action taken was not premature, and whether
St. Paul was not really he to whom the vacant charge was given. But many
are called and few chosen to the highest posts.
APOSTOLIC DOINGS.
5
from heaven a sound as of a mighty rushing wind, and filled
the whole house where they were seated. And there were
seen by them distributed,' tongues as if of fire, and sat on
each one of them. And they were all filled with holy spirit,
and began to speak in other tongues, as the Spirit gave them
to utter.
5. And there were staying in Jerusalem Jews, well-
disposed² men from every nation under the sky; and when
this sound was heard they came together in crowds, and were
confounded because they heard them speaking each one in
his own dialect.3 And they were astounded, and wondered,
saying: See! are not all these who are speaking Galilæans?
And how do we hear, each in our own dialect wherein we
were born, Parthians and Medes and Elamites, those who
dwell in Mesopotamia, Judæa and Cappadocia, Pontus and
Asia, Phrygia and Pamphylia, Egypt and the regions of
Libya near Cyrene, and resident Romans, Jews and prose-
lytes, Cretans and Arabs; we hear them uttering in our
tongues the magnificence of God.
12. And they were all astounded and quite at a loss,
1 Distributed. diaμepífw may have the meaning assigned to it in A.V. and
R.V., but the marginal reading of R.V., distributing themselves, seems to be
nearest the intention. Tongues of fire were distributed among them, and
soon after they were using them audibly, to the astonishment of their hearers.
2 Well-disposed. evλaßńs, taking hold well, holding fast; evidently
meaning men like Jacob of old, who were tenacious of God's promises and
commands.
3 This phrase is ambiguous in English, but in the Greek it is clear that
they heard each in his own dialect.
Astounded. efioravтo, they were beside themselves, were in an ecstasy of
wonder.
• Magnificence. μeyaleîa, magnificent, splendid things. Acts are not
specified, and if a word must be supplied it would seem better to supply
attributes than acts,
6
APOSTOLIC DOINGS.
1
2
14.
saying one to another, What then should this be? And
others, jeering, said, They are chock full of must.¹
But Peter stood up with the Eleven, and raised his
voice and spoke out to them: Ye men of Judæa, and all who
dwell in Jerusalem, be this known to you, and give ear to my
words. For these are not drunk, as you are assuming, for it
is nine o'clock in the morning; but this is that spoken
through the prophet, It shall be in the last days, saith God,
I will pour out of My Spirit on all flesh; and your sons and
your daughters shall prophesy, and your young men shall see
visions, and your older men shall dream dreams. Aye! on
My slaves¹ and upon My bondwomen will I pour forth of my
Spirit, and they shall prophesy. And I will give portents in
heaven above and signs on the earth beneath, blood and fire,
and vapour of smoke. The sun shall be changed into
darkness, and the moon into blood, before the coming of the
Day of the Lord, the Great Day and Manifest. And it shall
be that everyone whoever shall invoke on himself the Name
of the Lord shall be delivered."
1 yλeûkos. Latin mustum, must, i.e. sweet new wine.
γλεῦκος.
2 With the Eleven. Up to this time apparently all who had assembled were
speaking in the exultation of which they were full, probably at least 120 in
number, see chap. i. 15. Now Peter, supported by the Eleven, begins to speak
in explanation of the phenomenon which had perplexed the hearers so greatly.
3 In the last days. Observe that these were the last days of the Jewish
Dispensation, which was now very near its end.
Aye on My slaves. . . . kai ye is difficult to render satisfactorily. The
promise was for all, but could only be realised by those who loved God's
service. The Almighty does not force obedience, He will have none but
willing service. The Greek follows the LXX. as now extant very closely. See
Joel ii. 28-32.
5 Manifest.
ripavýs, coming to light, coming suddenly into view.
• Shall be delivered. Do we want to be delivered from this dreary round
of petty cares-from this limited and mortal state, in which the flesh lusts
against the spirit, and the spirit against the flesh, so that we cannot do the
things we would. See Rom. vii. 14-25. The difficulty is with ourselves.
we were of St. Paul's mind the deliverance would be half achieved.
If
APOSTOLIC DOINGS.
7
22. Ye men of Israel, hear these words. Jesus of
Nazareth, a man pointed out by God to you by powers and
portents and signs, which God wrought through him in your
midst, as you yourselves know. Him, by the declared will
and foreknowledge of God, delivered up by the hand of
lawless men, have you nailed to a cross and removed; whom
God raised up, having loosed the pangs of death, since it was
not possible¹ that he should be subdued under it.
25. For David says regarding him²: I saw the Lord
right before me all along, for He is on my right hand that I
may not be shaken. Because of this my heart made merry,
and my tongue exulted, and my flesh shall ever encamp on
hope. For thou wilt not leave my soul behind in Hades,
neither wilt thou give over thy holy one to see corruption,
thou didst make known to me roads of life; thou wilt fill
me with mirth in Thy presence.s
29. Brethren, it is allowable to speak freely to you
concerning the patriarch David, that he both ended and was
2
¹ Was not possible. Why? Because the Almighty is a just God and a
jealous God, to whose nature it would be utterly alien and abhorrent to permit
one who had served Him wholly and unreservedly to be vanquished and held
in bondage by death, the enemy both of God and man,
Regarding him. Greek into him, i.e. projecting himself forward, as it
were, and speaking in his person who is the son of man, the true repre-
sentative and exponent of human nature as God would see it. What follows.
stands almost exactly as in the Septuagint as now extant, Ps. xv. (xvi.), 8-11.
It is very clear that these coincidences are not the result of transcription by
St. Luke, as they are of all degrees of exactitude, the correspondence being in
some cases verbally accurate, in others palpably incorrect.
3 In Thy presence. The pronoun here is expressed, and may with propriety
be printed with a capital. In many cases a pronoun has to be supplied in
English where none is expressed in the original, and then it seems inappro-
priate to write it with a capital, as it has no special emphasis.
8
APOSTOLIC DOINGS.
*
buried,¹ and his tomb is among us to this day. Therefore,
being a prophet, and knowing that God swore with an oath
to him to set upon his throne of the fruit of his loins, looking
forward he spoke concerning the resurrection of the Christ,
for neither was he left behind in Hades, nor did his flesh see
corruption.
32. This man, Jesus, has God raised, of which fact all we
are witnesses. Having been exalted, then, to the right hand
of God, and having received the commission of the Holy
Spirit from the Father, he has poured forth this which you
both see and hear.
34. For David did not go up into the heavens, and he
himself says,
"The Lord said to my Lord: Sit at My right
hand until I place thine enemies as a foot-stool under thy
feet. Therefore let all the house of Israel know assuredly
that God has made both Lord and Christ, this very Jesus.
whom you crucified.
37. And having heard this they were stabbed to the
heart, and said to Peter and the other apostles, what are we
to do, brethren? And Peter to them, Change your thoughts
and be baptised, each of you, to the casting away of failures;"
1 And was buried. 0árтw, to honour with funeral rites, pay the last dues to
For
a corpse; not necessarily therefore implying burial in the modern sense.
instance, Moses finished, or ended, and they honoured him with funeral rites,
0ayav aurdy, as he himself records in the concluding chapter of Deuteronomy
(see Lxx.), but no actual funeral took place; which was the case of David, as
St. Peter intimates in the following clause.
2 A verbal quotation from LXX.
3 Casting away of failures. Remission of sins is a preliminary to baptism.
The aperis auapтiv here spoken of follows or accompanies baptism, and the
intention seems rather to be a putting away of failures on the part of the converts,
a ceasing to live to themselves and an entire and voluntary submission to
God's will. Compare 1 Cor. xv. 32-34, and notes,
APOSTOLIC DOINGS.
9
and you will receive the free gift of the Holy Spirit. For to
you is the commission, and to your children, and to all those
afar, as many as the Lord our God shall call to Himself.
And with many further words he made solemn protestation,
and called upon them, saying: Be delivered and leave this
crooked race.
५
41.
Some therefore accepted the word fully from him
and were baptized; and there were added in that day about
three thousand souls. And they were persistent in the
teaching of the apostles, and in the communion, the breaking
of the bread,¹ and the prayers.
43. And fear fell on every soul, and many portents and
signs happened through the apostles. And all the believers.
assembled together and had all things in common, and sold
their possessions and their substance, and divided them to all
as any one had need.
46. And persisting daily with one accord in the temple,
and breaking bread from house to house, they received
nourishment in gladness and singleness of heart, praising
God and having favour with all the people. And the Lord
added those who were being delivered daily to the assembly.
III. And to the same end Peter and John were going up
2
¹ The breaking of the bread. The definite article cannot be suppressed here
without loss. Material bread may be broken with no result except the supplying
of bodily needs. Not only so, but it is quite possible to break bread with
every intention of celobrating the Lord's Supper, and yet fail to do so. See
1 Cor. xi. 17-34; also Appendix to 2 Cor.
2 Received nourishment in gladness and singleness of heart, implying that
they grew in these things, though without detriment to the statement that
they ate in gladness, &c.
3 To the same end. èrl ro auro is an indefinite expression often met with
of people going to worship, e.g. 1 Cor. xiv. 23.
10
APOSTOLIC DOINGS.
into the temple for the hour of the worship, the ninth. And
a certain man, lame from his mother's womb, was being
carried; whom they used to place daily at the door of the
temple called the Hour-door,1 to ask alms from those who
went into the temple: And he, seeing Peter and John
about to go in, into the temple, asked to receive alms.
4. But Peter, looking earnestly at him, with John, said,
Look at us. And he attended to them, expecting to receive
something from them. And Peter said, Silver and gold have
I none, but what I have, that I give thee. In the name of
Jesus Christ, the Nazarene, walk; and seizing him by the
right hand he raised him. And forthwith his feet and ancles
were made strong, and leaping forth he stood and walked, and
went in with them into the temple, walking and leaping,
praising God.
9. And all the people saw him walking and praising God,
and recognised him that it was the same who used to sit for
alms at the Hour-gate of the temple; and they were filled
with astonishment and ecstasy at that which had befallen
him.
II. And as he was holding Peter and John, all the
people ran together to them to the colonnade³ called Solo-
mon's in utter amazement. And Peter, seeing it, made reply
1 The Hour-door, tǹv λeyoµènv wpalav. wpaîos, timely, seasonable; and so
sometimes blooming, beautiful, in the prime of youth. There appears to be no
means of identifying the particular gate intended, but it may well be one in
special use at the Hours of prayer or worship.
2 At. The Greek has into.
3 Colonnade. σroά, a roofed colonnade, piazza; cloister seems to be the
nearest equivalent in Gothic architecture. This precinct of the temple seems
to have become a favourite rendezvous for the believers about this time. See
chap. v. 12,
APOSTOLIC DOINGS.
I I
to the people: Ye men of Israel, why are you wondering at
this, or why are you staring at us, as if by our own power or
piety we had made him walk ?
13. The God of Abraham, Isaac, and Jacob, the God of
our fathers has glorified His son Jesus; whom you delivered
over, and denied Him to the face of Pilate when he decided
to release him.
14. But you¹ denied the holy and righteous One, and
asked as a favour2 for a murderer to be granted you, and
slew the founder³ of The Life. Whom God raised from
death, whose witnesses we are.
16. And on the faith of His Name, did His Name make
strong this man whom you see and know; and the faith
which is through Him gave to him this complete soundness
in the presence of you all.
17. And now, brethren, I know that you acted from lack
of perception, as did also your rulers. But God fulfilled thus
the things he announced beforehand on earth through the
mouth of all the prophets, that His anointed should suffer.
19. Bethink you, therefore, and turn to God, and seek
the expunging of your failures, in order that seasons of
refreshing may come from the face of the Lord, and he may
send forth him who was fore-ordained for you, Christ
1 But you. The pronoun is expressed in strong emphasis as contrasted
with he (Pilate) in the previous clause.
2 As a favour. This is included in xapιoonvaι, the release of a prisoner
at the feast was designed expressly to please and gratify the people.
3 Founder. apxnyós, beginning, originating; as a substantive, a leader,
founder, first father. Latin auctor.
Send forth, or commission, åmoorelλy.
5 Fore-ordained. трокexεiρioμévov may also mean whom you have already
handled; or, who was elected before; or, who was delivered up. All four
appear to be legitimate translations.
12
APOSTOLIC DOINGS.
Jesus; whom heaven must receive until the times of the
restitution of all things, of which God spoke through the
mouth of His holy prophets from the beginning.
22. And Moses said: A prophet shall the Lord your God
raise up to you from among your brethren, like me. Him
shall you hear according to all things whatever he may say
to you.
And it shall be that every soul that shall not hear
that prophet shall be utterly cut off out of the people.
And all the prophets, from Samuel, and those in order who
followed him, proclaimed tidings of these days.
25. You are the sons of the prophets, and of the
covenant which God made with our fathers, saying to
Abraham And in thy seed shall all the families of the
earth be blessed. To you first, God having raised His
son, commissioned him to bless you in turning away each
one from your wickednesses.
:
2
IV. And as they were speaking to the people, the
priests and the captain of the temple, and the Sadducees,
being troubled because they were teaching the people and
announcing in Jesus the resurrection from dead things;"
1 Shall be utterly cut off. See Deut. xviii. 15, 18, 19. The passage seems
rather paraphrased than quoted, on comparison with LXX.
But compare
Jno. viii. 30-59. Where it will be seen that the Jews were roused to wrath
because Jesus said, "If any one observe carefully my word he shall never see
death for ever."
Men seem not to count it damnation to die, and it is quite true that there
is a second death for the obstinate. But Christ did not taste death for every
man in order that men might go on dying. See Rom. vi. 5-23 and notes.
2 The captain of the temple. All modern authorities seem agreed that the
officer in command of the Levite constabulary, who kept order in the temple, is
intended here.
3 Announcing from dead things. It is difficult to render the sense
fully here. It is rather announcing from God the resurrection from the dead
here below. The Lord himself preached resurrection from the dead in this
•
•
APOSTOLIC DOINGS.
13
came upon them and laid hands upon them, and placed them
in ward till next day, for it was now evening. But many
of those who heard the word believed, and the number of the
men came to about five thousand.¹
5. And it came to pass on the morrow, that their rulers2
were assembled, and the elders and the scribes in Jerusalem,
and Annas, the high-priest, and Caiaphas, and John, and
Alexander, and all who were of the family of the high
priest; and having set them in the midst, they asked:
In what sort of power, or in what sort of name did you do
this?
3
8. Then Peter, filled with holy spirit, said to them: Ye
rulers of the people and elders of Israel. If we to-day are
being examined about the curing of the sick man, in whom he
present life before he was crucified. (See Matt. viii. 21, 22; Luke ix. 57-62.)
Men may in mortal flesh refuse obedience to the god of this world and obey
the Almighty, thus entering at once into His kingdom and submitting to His
reign; and to do this is to pass from death to life, to rise from dead works
to serve a Living and genuine God. (Compare 1 Thess. 2-10; Rom. vii.
12-25.)
1 The number of the men came to (or became) about five thousand. It is
not quite clear whether this is intended to include only the new additions. It
seems more probable that it includes all the men, i.e. the men in a spiritual
sense, the new creation in Christ. Unfortunately, the new race were no more
exempt than the first Adam from failure. (See 2 Cor. xi. 1-3.) So long as
we remain in mortal flesh the contest must last.
2 Rulers. This seems the best translation of apxwv, where men are con-
cerned; but it should not be forgotten that Archon has another sense, which is
doubtless applicable here. (See 1 Cor. ii. 6-11, and notes.)
3 These are clearly the chief Sadducees, who were then in power, and had
been instrumental in bringing about the crucifixion shortly before. But the
scribes would include all men of learning and influence; indeed, intrinsically
it means those who could read and write among an illiterate population.
¹ Curing. evepyeola is a difficult word to render satisfactorily, having very
wide possibilities, only partially rendered by curing—at least, in its first and
obvious sense.
14
APOSTOLIC DOINGS.
has been delivered; be it known to you all, and to the whole
people of Israel, that in the name of Jesus Christ, the
Nazarene, whom you crucified, whom God raised from death,
in Him is this man set before you whole.
II. This is the stone which was set at naught by you
the builders, which is become the head of the corner; and
there is no safety in any other; for there is none other
name under heaven given among men wherein we must be
saved.
1
13. And seeing the confident bearing of Peter and
John, and perceiving that they were illiterate men and mere
citizens, they wondered, and recognised them as having
been with Jesus. And seeing the man standing with them.
who had been healed, they had no reply to urge against
them.
15. But having ordered them to go away outside the
council, they consulted together, saying: What are we to do
to these men ? For that a notable sign has come to pass
through them is evident, and we are not able to deny it.
But that it spread no further into the people, let us charge
them with threats no longer to speak in this name to any
man whatsoever.
18. And having called them they forbade them² entirely
to speak or to teach in the name of Jesus. But Peter and
John answered and said to them: Judge if it be right in
1 Mere citizens. idióτns, a private person, as contrasted with men of
recognised status or special learning.
2 Forbade them. Tаρaɣyéλλw denotes that they acted as messengers of
some higher power. They transmitted them commands as the rulers of the
people charged with the duty of instructing them. Only in this case they
could not bring forward any Scripture warrant for what they chose to
command.
i
APOSTOLIC DOINGS.
15
God's sight to give ear to you rather than to God; for wel
cannot but utter things we have seen and heard.
21. And they, after further threatening them, dismissed
them; finding no means whereby they might check them
because of the people, for they were all glorifying God over
that which had come to pass; for the man was over forty
years of age on whom this sign of healing was wrought.
23. And having been dismissed they came to their own
friends, and brought them word of all that the chief priests
and the elders said to them. And they, when they had
heard, with one accord raised their voice to God, and said:
Lord !2 Thou art He who made heaven and earth, and the
sea, and all things in them. Who through the mouth of
David thy slave didst say: Why did nations rave, and
peoples practise vanities? The kings of the earth came
forward, and the rulers were assembled together against the
Lord and against His Christ.5
3
27. For of a truth there were assembled in this city,
against Thy holy child Jesus, whom thou didst anoint, both
Herod and Pontius Pilate with nations and peoples of Israel,
to do all things which Thy hand and Thy counsel marked off
beforehand to happen.
29. And now, Lord, look upon their threats, and give to
Thy slaves to utter Thy word with all boldness of specch, in
1 We. Expressed, and therefore emphatic; intimating their own view
of the matter and feeling upon it.
Lord. Not kúpios, the usual word, but deonórns (whence despot), lord and
master, generally of the relations between a slave and his master.
3 Rave. Opváσooμai, strictly of spirited high-fed horses, to neigh, whinny
and prance. Of men, to be wanton, unruly, haughty, insolent.
4
Practise. MeleTάw. Strictly, to care for, trouble themselves about.
"The Greek runs verbally as in LXX. Ps. ii. 1, 2.
с
16
APOSTOLIC DOINGS.
1
the stretching forth of Thy hand to the working of healing
and signs and portents, through the name of Thy holy child
Jesus.
31. And when they had prayed, the place in which they
were assembled was shaken; and they were all filled with
the Holy Spirit, and uttered the word of God with boldness.
32. And the heart and the soul of the multitude who had
believed was one, and not one said that aught of his sub-
stance was private property, but they had all things in
common.
33. And the apostles gave forth with great power the
testimony of the resurrection of the Lord Jesus; and great
grace was upon them all, for neither was any one among
them in want. For all who were possessors of lands or of
houses sold them, and brought the prices of the things sold,
and placed them at the feet of the apostles; and distribution
was made to each as any one had need.
36. And Joseph, who was surnamed Barnabas by the
apostles, which is, being interpreted, Son of comfort, a
Levite, a Cyprian by birth, having a field sold it, and brought
the money, and laid it at the apostles' feet.
V. But a certain man, Ananias by name, with Sapphira
his wife, sold a possession and appropriated part of the
price, his wife also being cognisant of it, and having brought
a certain part placed it at the apostles' feet.
3. But Peter said, Ananias! Why has Satan filled thine
heart, that thou shouldst deal falsely with the Holy Spirit and
appropriate part of the price of the field ? While it
remained did it not remain thine; and being sold was it not
in thy power? Why then didst thou place in thine heart
APOSTOLIC DOINGS.
17
this deed? Thou has not dealt falsely with men, but with
God.
5. And as Ananias heard these words he fell down and
expired.¹ And great fear fell on all those who heard. And
the younger men rose up, and wrapped him up, and having
carried him out they buried him.
7. And there was an interval of about three hours; and
his wife, not knowing what had happened, came in. Peter
answered her. Tell me : Did you sell the field for so much?
And she said: Yes, for so much.
9. And Peter to her: Why did you agree to tempt the
spirit of the Lord? Lo, the feet of those who buried thy
husband are at the door and shall carry thee out.
10.
And she fell down forthwith at his feet and expired.
And the young men went in and found her dead, and carried
her out and buried her by her husband. And great fear fell
on the whole church, and on all those who heard these things.
I2. And through the hands of the apostles many signs
and portents came to pass among the people. And they were
all with one consent in Solomon's colonnade. And of the
1 Expired. This is by derivation almost identical with épužev. Com-
pare I Cor. v. 4, 5. It does not follow that instantaneous death would always
follow on delivery to Satan, but death is clearly the result of being delivered
into the hands of the man-slayer, come it soon, or come it late.
There had been no offence in action, for it was clearly, by St. Peter's own
words, in his power to do what he pleased with his own property. The offence
lay in the deceitful intent with which the man acted, which was a deliberate
insult to the straight-forward character of the Almighty, an ignoring of His
omniscience, and a clear indication to Him Who knows the secrets of men's
hearts that Ananias had reservations from Him and was not heart-whole in
His service. It is impossible to serve God AND mammon.
2 Solomon's colonnade. The word Porch suggests an entrance into the
temple, a thoroughfare which would not be chosen as a place of rendezvous,
as it would obstruct others, who in turn would disturb those assembled.
18
APOSTOLIC DOINGS.
}
rest no one dared to cleave to them, but the people made
much of them, and believers in the Lord were the more
added, numbers both of men and women; so that they
brought out the sick into the streets, and placed them on
chairs and couches, so that when Peter came even his shadow
might fall on some of them. And the multitude from the
cities round about Jerusalem also came together, bringing
sick folk, and people troubled¹ by unclean spirits, and they
were all healed.
}
17. And the high priest rose up, and all those with him,
which is the school of the Sadducees, and were filled with
zeal, and laid their hands on the apostles and put them in
the common prison. But a messenger³ of the Lord during
the night opened the doors of the prison, and bringing them
out said: Go and stand and speak in the temple to the people
all the words of This Life.
4
21. Accordingly they entered at dawn into the temple
and taught. And the high priest got up, and those with
him, and called together the Sanhedrim and all the senate of
the sons of Israel, and sent to the prison to have them
1 Troubled. ὀχλέω, to move, disturb. ψηφίδες ἁπᾶσαι ὀχλεῦνται. All the
pebbles are rolled, swept away by the water. Generally to trouble, importune.
School, alpeois seems more nearly translateable school, persuasion than
sect, which signifies division. The writer merely indicates the line of thought
which they preferred (aipéoµai), without any imputation either of praise or
blame.
Messenger. Observe that this is the intrinsic sense of ayyeλos, a word
applied habitually to men, and indicating nothing whatever as to the nature
of the envoy. Compare Apoc. xix. 10, and xxii. 8-9. From the nature of his
commission it seems more than probable that this messenger was of the sons
of Adam.
4
• Got up. Tapayévoμevos here seems to mean no more than this. From
what follows it is evident that he did not go and find them in the temple.
5 It is worthy of note that three different words are used here. In verse 18
we have ἐν τηρήσει δημοσίᾳ, in v. 19 τὰς θύρας τῆς φυλακῆς, and here δεσμωτήριον.
APOSTOLIC DOINGS.
19
brought. And the servants,¹ when they arrived, did not find
them in the guard-house. And they turned back and brought
word, saying: The prison we found shut in all security, and
the sentinels posted at the doors; but when we had opened
we found no one inside.
24. And when they heard these words, both the high
priest and the captain of the temple,2 and the chief priests
were completely at a loss about them as to how this might
turn out. And someone came and brought them word: Lo,
the men whom you placed in the guard-house are in the
temple, standing and teaching the people.
26. Then the captain went off with the constables, and
brought them; not with force, for they feared the people,
lest they should be stoned. And they brought them and set
them in the council.
And the high priest asked them, saying: We transmitted
you the most distinct instructions³ not to teach in this name ;
and lo! you have filled Jerusalem with your teaching, and
want to bring on us the blood of this man.
29. But Peter, answering with the Apostles, said: One
must yield obedience to God rather than to men. The God
of our fathers raised Jesus, whom you slew, having hanged
All doubtless with significant shades of meaning, which, however, hardly have
interest now except for connoisseurs.
[
1 Servants, i.e. of the Sanhedrim, the constabulary of the Levite guard
that kept order in the temple.
2 Captain of the temple, i.e. the man in command of the said Levite guard.
3 Transmitted you instructions. Observe that the high priest insists most
emphatically on his envoyship, wishing to make it clear that he was not
speaking in his personal capacity but as the representative of higher authority.
And whether conscious of it or not he was doubtless the mouthpiece of the
Archons of this age. See 1 Cor. ii. 6-9.
• Slew. diaxeip{(w-strictly, to cause to pass through the hands. St. Peter
avoids using a direct word signifying to kill, but an equivalent periphrasis is
difficult to find in English. Compare Matt. xvii. 12,
20
APOSTOLIC DOINGS.
1
him on a tree. Him has God exalted to His right hand as a
Leader and Deliverer,¹ to give repentance to Israel, and
release from failures. And we are his witnesses of these
saying, and so is the Holy Spirit which God gave to those
who yield him obedience.
33. And they, when they heard, were cut to the heart,"
and took counsel to kill them. But a certain Pharisee stood
up in the council, by name Gamaliel, a teacher of the law,
held in honour by all the people, and commanded to put the
men outside for a little; and said to them, Men of Israel,
consider carefully over these men, what you are going to do.
For before these days Theudas arose, calling himself some
one; to whom a number of men attached themselves, about
four hundred; who was killed, and all, as many as trusted
him, were dispersed.
¹ Leader. apxnyós, beginning, originating. He was the originator of the
new Life of which the Messenger spoke (see verse 20 ante). The word also
means chief, prince, and the council may have understood it simply in that sense.
Deliverer. owrhp, a saviour, deliverer, preserver; in Greek, often of the
gods. St. Peter distinctly says that he holds himself responsible to Jesus of
Nazareth, now seated at the right hand of God, as of higher authority than
the high priest, or anyone whom he may be representing.
2 The Holy Spirit which God gave... To understand the impression
these words would convey to his hearers it is necessary to remember that
nothing is more common than for men to speak under the influence of a spirit.
This is recognised even to-day, as when we talk of the spirit in which a man
speaks or writes, or when we speak of a certain act being done in a right or
wrong spirit. We do not, indeed, personify the spirit commonly; and, indeed,
for us there is One Holy Ghost, and all other ghosts are treated with contempt.
But the doctrine of the Holy Ghost as the third person of the Blessed and
Ineffable Trinity, appears never to have been enunciated formally till long after.
3 Were cut to the heart, or, strictly, were sawn through. The ground was
cut from under their feet, their authority despised, and their orders con-
temned.
→ Consider carefully. пpoσéxw, to hold to, to offer. προσέχετε ἑαυτοῖς
seems therefore to mean, hold up before yourselves, present to your minds,
1
APOSTOLIC DOINGS.
21
37. After him arose Judas, the Galilæan, in the days of
the census,¹ and turned away people after him; and he, too,
perished and all who trusted him were scattered.
38. And as regards the present matters, I say to you:
Stand off from these men, and let them alone; for if this
plan, or this work, be of human origin it will fall to pieces,
but if it be of God you will not be able to put them down,
lest perchance you be found fighting with God.³
40. And they hearkened to him, and having called the
apostles they ordered them in the roughest terms not to
speak in the name of Jesus, and dismissed them. Accord-
ingly they went rejoicing from the presence of the Sanhedrim,
because they were deemed worthy to suffer dishonour on
behalf of the Name; and all day long, in the temple and
1 Census.
àñоyрaph,
άπоурарh, a writing off, copy; a list, register, inventory,
especially of property alleged to belong to the State, but held by private
persons; a list of moneys claimed by the State. Here apparently used of the
renowned census, which took Joseph and the Blessed Virgin to Bethlehem.
See note by Dean Alford in his Greek Testament here and under Lc. ii. 2.
Any one familiar with India knows the excitement caused by a census, or
other inexplicable act of Government, on the native population, as also the
absurd rumours which are circulated about the intentions and requirements of
the Government.
2 Turned away, or caused to revolt. Evidently he headed a faction of
malcontents.
3 Much has been written about Gamaliel's time-serving speech, but he
seems to have spoken the soundest of good sense. As a body the Sanhedrim
could hardly act in the matter except by way of opposition. Their individual
conduct was matter for each man to consider for himself. Christ Himself
said, "They that are whole need not a physician, but those who are sick. I
came not to call the righteous, but sinners, to repentance."
Ordered them in the roughest terms. Literally, having skinned them
they transmitted them orders. The skinning, or beating, for the word is also
used in this sense, does not appear to have been physical any more than the
sawing in two of the Sanhedrim by St. Peter's words, though doubtless the
chastisement was as severe as it would be made,
22
APOSTOLIC DOINGS.
1
from house to house, they ceased not teaching and joyfully
proclaiming Jesus the Christ.
VI. And in these days, as the disciples grew in numbers,
there arose a murmuring of the Hellenists¹ against the
Hebrews, because their widows were overlooked in the daily
ministration.
2. And the twelve having called to them the multitude
of the disciples, said: It is not acceptable that we should
leave the word of God and wait at tables. Look out, there-
fore, brethren, from your number, seven approved men full
of spirit and wisdom, whom we may appoint to this service;2
and we will give our undivided attention to the worship
and the ministry of the word.
5. And the proposal found favour with the whole multi-
tude, and they chose out Stephen, a man full of faith and of
holy spirit, and Philip, and Prochorus, and Nicanor, and
Timon, and Parmenas, and Nicolaus, a proselyte of Antioch ;
whom they set before the apostles. And having prayed they
laid their hands upon them.
7. And the word of God grew, and the number of the
disciples in Jerusalem increased greatly. And
And a great
number of the priests gave ear to the faith.
8. And Stephen, full of grace and power, worked great
portents and signs among the people. And there stood up
1 Hellenists. 'EXλnvioths, one who affects Greek customs in speech and
deportment. From the fact that Greek was the tongue of the Scriptures in
commɔn use, and that of all the N.T. writers it will be clear that these were
very numerous all over the East. The Hebrews themselves no longer spoke
Hebrew proper, which was a dead language.
2 To this service, or over this need.
3 Give our undivided attention to, or persist obstinately in.
APOSTOLIC DOINGS.
23
certain of those of the synagogue called that of the Freed-
men,¹ and of the Cyreneans, and of the Alexandrians,² and of
those from Cilicia and Asia, arguing with them, and they had
not strength to stand against the wisdom and the spirit with
which he spoke.
II.
Then they put forward³ men who said, We heard
him speaking words of blasphemy against Moses and God.
And they raised on their side¹ both the people, and the
elders, and the scribes ; and they set upon him, and carried
him off with them into the Sanhedrim, and set up false wit-
nesses, who said: This man ceases not uttering sayings
against the holy place and the law. For we heard him
saying that Jesus, this Nazarene, will put down this place,
and will alter the customs which Moses transmitted to us.
15. And all who were sitting in the assembly looked
Freedmen. The word is evidently the Latin libertinus, a manumitted
slave, whether released by his master or who had purchased his own freedom.
The synagogue doubtless received the name from being used by Jews who had
been carried to Rome, or been born there in captivity, and had become libertini
under Roman law. Many such had been expelled from Rome.
2 And of the Cyreneans, and of the Alexandrians. The Cyrenean Jews.
were so numerous in Jerusalem that they had a special synagogue. Alexandria
was the seat of the learning and philosophy of the Hellenists. Dean Alford
says they would certainly have a synagogue in Jerusalem, and understands
three distinct synagogues to be intended. Cyrene and Alexandria were towns,
well-known centres of Jewish learning and thought. Cilicia and Asia were
provinces, and the writer does not appear to imply separate synagogues appro-
priated to their use.
3 Put forward. iñoßáλλw, to throw, put, or lay, under. There seems a
double suggestion in the preposition. 1st, that they put these men as a snare
beneath Stephen's feet; 2nd., that they took care not to appear themselves in
the matter.
• Raised on their side, or shook together. ovveкivnoάv suggests precisely
the idea of agitation in the modern political sense.
• Scribes. ypaµµaтeús, secretary, clerk, may well include all able to read
and write among an illiterate population,
1
24
APOSTOLIC DOINGS.
intently at him, and saw his face as it were the face of an
angel (vii.). And the high-priest said, Are these things
indeed so? 1
VII. 2.
And he said:-Brethren and fathers, hear. The
God of the Glory appeared to our father Abraham when he
was in Mesopotamia, before he settled in Charran, and said
to him, Go forth out of thy land and from thy kindred, and
come into the land which I will shew thee.2
4. Then he went forth out of the land of Chaldees, and
¹ Are these things indeed so? The force of the ǎpa is very difficult to render.
But taken in connection with what immediately precedes, and seeing that they
were evidently addressed to St. Stephen, as we see by his replying and the
patience with which he was heard, it seems clear that the high priest and all
the council were strongly impressed--nay, all but persuaded in their own
minds that they were in error. What was there to prevent St. Stephen from
simply replying: Brethren and fathers, I am not aware that I have said pre-
cisely what these witnesses assert, and certainly I never blasphemed God or
Moses. But Jesus of Nazareth has been raised from the dead. Of that there
are many trustworthy and credible witnesses. And I am persuaded that he
is no other than the prophet of whom Moses spoke, saying: A prophet shall
God raise up to you from among your brethren like me, whom you shall hear.
In doing this he would have kept within the lines laid down by St. Peter.
See Acts. i. 21, 22.
Neither should we permit our own ideas about the inspiration of Scrip-
ture to prevent us from seeing that the description of the witnesses as false
witnesses hardly seems justified by the statement of their evidence. False
witnesses they doubtless were, inasmuch as they said what was not true; and
even further, in that they spoke in a lying spirit and against the truth. Still
they appear to have been zealous for God and Moses according to their lights,
and there seems to be little doubt that they thought they spoke in the interests
of truth. Not that they are, therefore, to be acquitted of falsehood—as Jesus
said, If ye were blind ye should not have sin, but now you say, We see;
therefore, your sin remaineth. But the narrative should warn us that a
specious pretext may deceive others, and even ourselves, and yet not acquit
us before God, Who tries the heart.
2 Which I will shew thee. ἣν ἂν σοι δείξω reads as if no land had been
settled upon, or rather as if the Speaker chose to intimate nothing about His
intentions. The quotation follows the LXX., only omitting a short clause, and
out of thy father's house,
APOSTOLIC DOINGS.
25
settled in Charran; and thence, after his father died, He
made him emigrate into this land in which you are now
settled. And He gave him no inheritance in it, not a pace,
and promised to give it him in full possession, and to his seed
along with him¹ while as yet he had no child.
6. And God spoke thus, that his seed should sojourn in
a foreign land, And they shall enslave it and shall afflict it
four hundred years; and the nation whom they serve will I
judge, said God, and after these things they shall go forth
and serve me in this place.
8. And he gave him the covenant of circumcision, and so
he begat Isaac, and circumcised him on the eighth day; and
Isaac Jacob, and Jacob the twelve patriarchs.
9. And the patriarchs, being jealous of Joseph, sold
him away into Egypt. And God was with him and delivered
him out of all his afflictions, and gave him grace and wisdom
before Pharaoh, king of Egypt, and he appointed him ruler
over Egypt and all his house.
1 And to his seed along with him. per' avròy might mean after him, but
seeing that Abraham never entered into possession it does not seem the right
rendering here. The fact is, neither Abraham nor his seed have ever entered
into complete possession, and whatever partial fulfilments have come to pass,
the promise in its fulness still awaits fulfilment. Compare Heb. xi. 39, 40.
2 In Exodus we find it stated in A.v. "Now the sojourning of the children
of Israel who dwelt in Egypt was four hundred and thirty years.
Ex. xii. 40.
Where LXX. have, "And the settling of the sons of Israel while they dwelt in
the land of Egypt, and in the land of Canaan, was four hundred and thirty
years.
By the chronology in margin of A.V. the promise is dated B.C. 1913, and
the Exodus B.C. 1491, which gives an interval of 422 years.
It seems evident, therefore, that the sojourn in Canaan was included in
the period of slavery.
3 Sold him away. àrédovro is almost gave him over and sent him away,
but the idea intended seems best conveyed as in the text, and is also in accord-
ance with the fact as recorded in Genesis, where LXX. use the same word,
adding "for twenty gold pieces." Gen. xxxvii. 28,
26
APOSTOLIC DOINGS.
2
II. And there came a famine over all the land of Egypt
and Canaan, and great affliction; and our fathers found no
provisions.¹ And Jacob, having heard there was corn in
Egypt, sent forth thither our fathers first. And on the second
occasion Joseph was made known to his brothers, and
Joseph's descent was made known to Pharoah.
14. And Joseph sent and called to him Jacob his father
and all the family, as many as seventy-five souls; and Jacob
went down and ended, he and our fathers, and were sent away
for burial to Sychem, and laid in the tomb which Abraham
bought for a price of silver" from the sons of Emmor of
Sychem.¹
17. And as the time drew near of the promise which
God made known to5 Abraham, the people increased and
multiplied in Egypt, until there arose another king who had
not known Joseph. He outwitted our race and maltreated
our fathers, causing their new-born babes to be exposed, that
the race might not multiply.
20. At which time Moses was born, and was esteemed
of God. And he was nursed three months in his father's
house; and when he was exposed the daughter of Pharaoh
¹ Provisions, xopráσμara, strictly fodder, forage; i.e. grass, feed for cattle,
and metaphorical for human sustenance.
2 Corn. oiría, strictly food made of corn, bread-stuffs.
8 A price of silver, i.e. for hard cash.
4 Sychem seems to be used here for the place; but St. Stephen clearly fell
into a misstatement, apparently mixing up the narratives of Gen. xxiii. and
xxxiii. 18, 19. Compare Gen 1. 13.
↳ Made known to. The word is wμoλóynoev, implying that in the promise, or
message, God confessed to Abraham His purposes concerning him. Compare
Gen. xviii. 17-33.
• Esteemed. àoreios, strictly of the town (aoтv), and so like Latin urbanus,
polite; also witty, clever; and as a general word of praise dainty, neat, nice,
kσтelov kéρdos, a pretty piece of luck,
1
APOSTOLIC DOINGS.
27
took him up, and brought him up for herself to be her son ;
and Moses was instructed in all Egyptian wisdom, and was
mighty, both in speech and action.¹
23. And when he was forty years old, it came into his
heart to visit his brethren, the sons of Israel; and seeing
one of them wronged he defended him, and smote the
Egyptian, and effected redress for the oppressed man; and
thought that his brethren understood that God was giving
them deliverance by his hand; but they did not understand.
26. And on the following day he appeared to them as
they were fighting, and sought to reconcile them and make
peace, saying: Sirs, you are brothers. Why are you wrong-
ing each other? But he who was wronging his neighbour,
thrust him away, saying: Who appointed you ruler and judge
Are you wanting to kill me as you killed the
Egyptian yesterday? And Moses fled at that word, and
became a sojourner in the land of Madiam, where he begot
over us?
two sons.
30. And when forty years were accomplished, there
appeared to him in the desert of Mount Sinai an angel in a
burning bush." And Moses wondered when he saw the
sight; and as he went up to examine it there was a voice
from the Lord: I AM THE GOD OF THY FATHERS, THE GOD
OF ABRAHAM, AND ISAAC AND JACOB. And Moses trembled
and did not dare to examine it.
And the Lord said to him: Loose the sandals from
33.
1
¹ In speech and action, or strictly, in his words and works.
2 Oppressed. Kaтaжоvéw, to tire down, subdue after a long struggle.
3 In a burning bush. Literally, in fire of flame of a bramble.
A Loose the sandals. vódημa, anything bound under. ὑπύδημα ποδῶν
would therefore mean anything with which Moses happened to be shod.
28
APOSTOLIC DOINGS.
}
thy feet, for the place whereon thou art standing is holy
ground. I have seen, I have seen; the ill-treatment of my
people who are in Egypt, and their groans have I heard, and
am come down to deliver them. And now come! I will
commission¹ thee to Egypt.
35. This Moses, whom they denied, saying, Who
appointed thee a ruler and a judge? Him God sent forth,
as both ruler and ransomer, with the hand of the envoy who
appeared to him in the bush. He led them forth, having
wrought portents and signs in the land of Egypt, and in the
Red Sea, and in the desert forty years.
like me.
37. This is the Moses who said to the sons of Israel, A
prophet shall God raise up to you from among your brethren
This is he who was afterwards in the church in
the wilderness with the angel who spoke to him in Mount
Sinai, and with our fathers; who received living oracles to
give to us; to whom our fathers were not willing to listen,³
but thrust him away, and in their heart turned back into
ἀποστείλω σε, I will make thee my ambassador, envoy,
1 Commission.
apostle.
2 Living oracles. λóylov, announcement, oracle, generally of prose utter-
ances. Living, because they established a means of conscious and intelligent
communication with the Almighty. To understand what
what was meant
thoroughly we should have to know the nature and use of the Urim and
Thummim, called in LXX. the Manifestation and the Truth; and the breast-
plate, which LXX. call, The speaking place of the discernment; and many
other details of the rites and their uses which were completely forgotten at a
very early date, and indeed seem never to have been fully developed.
3 Moses himself appears to have been slow to hear or perceive what was
required of him. See Ex. xiv. 13-15. Also compare the following with the
narrative which follows. And the Lord said to Moses, Go down and solemnly
protest to the people, and sanctify them to-day and to-morrow, and let them
wash their clothes, and stand ready against the third day; for on the third
day the Lord will descend on to Mount Sinai before all the people.
And thou shalt set bounds for the people all round, saying: Take heed to
yourselves not to go up into the Mount, nor to touch any part of it; every
APOSTOLIC DOINGS.
29
Egypt; saying to Aaron, Make us gods who shall go before
us; for this Moses, who led us out of the land of Egypt, we
know not what has befallen him.
41. And they made a calf in those days, and brought up
an offering to the phantom, and made merry in the works of
their own hands. And God turned, and gave them over to
serve the army of heaven,' as it has been written in a book
one who has touched the Mount shall end in death. Not a hand shall touch
it; for it shall be stoned with stones or be shot down with a bolt; whether it
be cattle, or whether it be man, it shall not live. WHEN THE TRUMPET
SOUNDS LONG THEY SHALL GO UP ON TO THE MOUNT. Ex. xix. 10-13. LXX.
Compare I Cor. xv. 35, 36; and see also the translation of the chapter given
in an Appendix.
1 And God turned, and gave them over to serve the army of heaven. Read-
ing the narrative in LXX. it is clear that not even Moses seems to have
appreciated the real purpose of God. When the Lord descended on the
mountain, and the trumpets sounded the advance, the sons of Israel were to
have gone up on to the Mount. But they were told they would die if they did!
Very well, what better thing could they have desired? They were to have died
to Egypt and bondage, and to have been made a royal priesthood, a holy nation.
But they did not understand God's gracious and kingly purpose. He
dwells not in dwellings made by the hands of men. Yet, when they would not
go up into the Mount, He condescended to prescribe the tabernacle and all its
furniture and use. But while this was being done, Aaron, at the instigation of
the people, made the golden calf.
This sin Moses confessed to God on their behalf and besought Him to
pardon it or blot him (Moses) out of His book. And God bade him go
forward with his (Moses') people and He would send His angel before them,
but He would not go up with them, lest He should destroy them on the road
through their perverseness.
Thereupon the people went into mourning, and Moses pitched his tent
outside the encampment; and those who sought the Lord came to him.
Afterwards Moses at God's command hewed him two stone tables like the
first, on which God wrote what had been written on the first tables, and the
Tabernacle of the Wilderness was constructed and set up; and God brought
them to the borders of the land and bade them go in and possess it.
But they would not obey and were turned back into the wilderness to
perish there, and their children were led in by Joshua.
During the forty years in the desert it is clear from what St. Stephen
says
that God was present with them not personally, as when He spoke to
Moses face to face, but by representatives, members of the army of heaven,
whom they served instead of the KING HIMSELF,
30
APOSTOLIC DOINGS.
of the prophets, Did you bring sacrifices and offerings to ME
forty years in the desert, oh house of Israel? Nay, you took
up the tabernacle of Moloch, and the star of the god
Rephan, the types which you made to worship them, and I
will transport you beyond Babylon.¹
44. The tabernacle of the witness was with our fathers
in the wilderness, as he appointed who told Moses to make it.
according to the type which he had seen. Which also our
fathers took over and brought in with Joshua, when the
nations were restrained whom God thrust out before the face
of our fathers until the days of David. Who found favour
with God, and made request that he might find a dwelling-
place for the God of Jacob.
2
47. And Solomon built Him a house, but the Most High
dwells not in things made by hand, as the prophet says:
Heaven is My throne, and the earth a foot-stool under my
feet, What sort of a house will you build for Me, saith the
Lord, or what is the place of My rest? Did My hand make
all these things ?3
51. Ye stiff-necked and uncircumcised in heart and ears!
1
¹ Babylon. The reference is evidently to Amos v. where Damascus, not
Babylon, is mentioned. Another apparent inaccuracy on St. Stephen's part.
The chapter will be found in an appendix translated from LXX
2 Observe that David found favour with the Almighty Himself, and was
consequently persecuted by Saul, the people's king, and the elect of the army
of heaven.
Yet God would not let him build Him a house, because he had poured
forth blood in abundance and made great wars.
Also it would appear that the animal sacrifices under the law were instituted
after the sons of Israel had refused the death which the Almighty offered them,
a death to Egypt and slavery, and a new birth to royal and priestly dignity
among men.
3 Did My hand make all these things? The intention seems to be that the
Almighty cares not to dwell in things made by others. He seeks to dwell in
His people, who are the works of His hands.
APOSTOLIC DOINGS.
31
You always resist the Holy Spirit. As were your fathers, so
are you. Which of the prophets did not your fathers perse-
cute? And they slew those who brought word beforehand on
earth concerning the coming of the Righteous One, whose
betrayers and murderers you became. Who received the
law for the setting of angels in order³ and did not keep it.
54. And hearing these things they were sawn in twain
in their hearts, and gnashed their teeth at him. And being
full of Holy Spirit, he gazed into heaven, and saw the glory
1 You. Expressed and set in the most emphatic position at the beginning
of the sentence. In this outburst St. Stephen appears to have distinctly failed
in perception. His aim should have been to show them that they had been led
astray by lack of perception, and followed the army of Heaven instead of its
King. THEY were the real resisters of the Holy Spirit, and the men of the
council had erred in allowing themselves to become instruments in their
hands.
2 Righteous. Sikalos is a very difficult word to translate. Strictly, it means
observant of custom and rule, especially of social rule, well ordered; Latin,
humnamus. In short, it rather indicates the attributes of the true gentleman in
the highest and best sense of the word. The example should warn us how
impossible it is to judge others without condemning ourselves. Compare
Rom. ii. 1, 2.
3 For setting angels in order. εἰς διαταγὰς ἀγγέλων must mean FOR the
disposition of angels, not BY, as in A.V. The Revisers seem to have been in
some difficulty, as they give two marginal readings; but neither of them
seems to grasp the fact that the intention of the law was to put men in direct
communication with the Almighty, and angels in subordination to them.
This idea found an embodiment indeed, more or less dimly, in the legends
of Solomon and his command of the unseen world. It may seem inconsistent
with some other parts of Stephen's speech, but several inaccuracies have been
pointed out in it.
Yet, that this is the purpose of God is testified over and
over again. See for instance Eph. i. 15-23 and iv. 1-16. Hence the importance
of self-respect and self-command. See Col. ii. 16-19.
Observe that the worst that can be said of St. Stephen is that he allowed
his spirit to be provoked so as to speak unadvisedly with his lips, as the A.V. has
it of Moses himself. Ps. cvi. 33. He was so full of zeal for God that he lost, in
some sort, consideration for those whom he was addressing. Only the Master
knew how to combine true zeal for God with true love for erring man. This
appears to be the beginning of the fulfilment of Gabriel's words to Daniel :
D
32
APOSTOLIC DOINGS.
of God, and Jesus standing at the right hand of God, and
said: Lo! I see the heavens opened and the Son of man set
at the right hand of God.
57. And they shouted with a great voice, and stopped
their ears,¹ and rushed with one consent upon him, and cast
him out of the city, and stoned him.
And the witnesses put off their garments at the feet of a
"And after the sixty-two hebdomads Chrism shall be utterly destroyed, and
there is no judgment in it, and the city and temple shall he destroy in con-
cert with leader who shall come, they shall be cut out in a cataclysm, and unto
an end of war cut short by order, by executions." Dan. ix. 26. LXX. Where the
destruction of Chrism appears to point to the crucifixion of the Christ, and
the leader who shall come seems to mean the Blessed Paraclete, the Holy
Spirit Who filled St. Stephen on this occasion, and because of Whose rejection
Jerusalem was given over to destruction by the hands of the Romans, the
the representatives of law and order in the then world.
1 Observe that it was not till Stephen spoke of things which he seems not
to have been intended to impart to any one, and of which there could be no
corroboration, that he was stoned. These things are written for our instruction,
for however glorious the faithful martyr's crown may be, a higher honour and
dignity are the true prize of the Christian calling.
The following, from LXX., seems very appropriate in this connection.
CONCERNING LEADERS. They have set thee as leader, be not lifted up. Be
found among them as one of themselves; exercise consideration and so sit
firm, and when thou hast wrought all thy service recline at ease, that thou
mayest be gladdened through them, and mayest receive as a crown (σrépavov)
the grace of a rightly ordered behaviour.
στ
Speak, Oh, Elder, for it becomes thee, in clear understanding and assured
confidence, and put no fetters on music. Where there is something to be
heard do not pour forth speech, and do not play the wise man inopportunely.
A concert of music at a banquet of wine is a seal of carbuncle in a setting
of gold.
A strain of music upon sweet wine is an emerald seal in a handle of gold.
Speak, Oh, young man, if thou hast need, but a second time, with difficulty,
if you are consulted. State briefly what you have to say, many things in few
words. Be as one who is learning and keeps silence.
Among the great do not affect equality, and do not prate of many things.
when another is speaking. The lightning flashes before the thunder, and
grace shall herald the modest man.
In season bestir thyself, and lag not in the rear, Run away into the
APOSTOLIC DOINGS.
33
young man¹ called Saul, and stoned Stephen, calling upon
Him in these words: Lord Jesus, receive my spirit. And he
kneeled down and cried in a loud voice, Lord, set not down
this sin to them. And after saying this he fell asleep.
VIII. And Saul was with them agreeing to his execution.
And there arose on that very day a great persecution against
the church in Jerusalem, and they were all scattered abroad
over the regions of Judæa and Samaria, except the apostles.
And devout men fetched away2 Stephen, and made great
lamentation over him. And Saul was outraging the church,
going into house after house, and dragging them off, men
and women together,³ he gave them over into custody.
4. They therefore who were scattered abroad went
through, proclaiming the joyful word of the Message. And
Philip, having gone down to a city of Samaria, proclaimed
the Christ to them. And the populace paid attention to the
things Philip said with one consent, as they heard them and
saw the signs which he wrought. For unclean spirits went
house, and seek not recreation. There play the child and work out thy
thoughts, and fail not by arrogant speech. And, moreover, bless Him who
made thee and intoxicates thee from His treasures. Sirach. xxxv. (xxxii)
I-13.
1 A young man. veavías, a young man, youth; but mostly in the sense of
a youth in character, i.e., brave and active, or wilful, headstrong. Saul was
about 31 years old. See note under 1 Cor. xv. 8; also his own account of
himself in Philip. iii. 4-12.
2 Fetched away, ovveкÓμioav means rather collected him; the idea intended
seems to be that they reverently disposed and carried off the mangled and
dishonoured corpse.
3 And dragging
together. The Greek is more brief but seems to
A city. It is not quite clear whether Samaria itself is intended here;
but it seems probable that a beginning was made at some smaller centre. It is
clear from verse 25 that the effect was not confined to a single town or village.
mean no less.
•
34
APOSTOLIC DOINGS.
'
forth from many who had them, shouting in a loud voice;
and many paralytics and lame men were healed and there
was great joy in that city.
9. And a certain man, Simon by name, was before them
in the city, playing the Mage and deranging¹ the nation of
Samaria, saying that he was some great one; to whom they
gave heed, great and small alike, saying: This man is the
power of God, which is called great. And they gave heed
to him because for some time he had perverted¹ them with
his magic.
12.
But because they trusted Philip's joyful message,
concerning the reign of God and the name of Jesus Christ,
they were baptised both men and women. And Simon
himself believed, and after being baptised remained per-
sistently with Philip, and seeing mighty works and signs
come to pass was astounded.¹
14. And the apostles at Jerusalem, having heard that
Samaria had received the word of God, commissioned to
them Peter and John; who having gone down prayed
concerning them that they might receive Holy Spirit, for as
yet it³ had fallen on none of them, but they had only been
baptised into the Name of the Lord Jesus. Then they laid
their hands upon them, and they received Holy Spirit.
18. And when Simon saw that through the laying-on of
1
¹ Deranging, perverted, astounded. Onc verb ¿§lorŋui occurs in all three
places, meaning to cause to stand out, whether out of their true selves, or out
of due rank and order.
2 Which is called great, i.e. which power; meaning that he was an
exponent of the power which is truly great.
T
3 It. пveûµa äytov is used in this passage without the article and therefore
in the impersonal sense, although it is not therefore to be supposed that what
they received was other than the Holy Ghost.
APOSTOLIC DOINGS.
35
1
the hands of the Apostles the Spirit was given, he brought
them money, saying: Give me, too, this power, so that on
whomsoever I lay my hands he may receive holy spirit.
20. But Peter said to Him: Thy silver be damned¹ with
thee, because thou didst propose to purchase with money the
free gift of God. Thou hast neither share nor lot in this
word, for thy heart is not straight before God. Change thy
thoughts, therefore, from this thy wickedness, and make
petition to the Lord, if haply the thought of thine heart may
be put away from thee. For I see thou art come into the
gall of bitterness and the bond of iniquity.
2
24. And Simon answered and said: Pray you on my
behalf to the Lord, that nothing may come upon me of the
things you have spoken.
25. They therefore, after bearing solemn witness and
speaking the word, returned to Jerusalem. And they
evangelised many villages of the Samaritans.
26. And an angel of the Lord spoke to Philip, saying:
Arise and go down South, on the road going down from
1
¹ Be damned. ein eis àrúλelav seems to mean precisely this. The expres-
sion, though commonly called swearing, does not seem to have the nature of
an oath in the only truc sense, and is only objectionable when used lightly or
heedlessly, without sufficient reason.
* May be put away from thee. Observe that though St. Peter had full
power to bind and loose, he does not attempt to deal with this case, but points
out to Simon the only way of escape, by appeal to the Lord Himself, and
putting away the thought of his heart. Simon appears to think some judg-
ment is denounced against him, and fails to see that nothing worse could
come upon him than to be capable of such a thought.
3 Pray you. Senonte vµcîs. The plural pronoun is expressed, showing that
Simon recognised the power as distributed and not centred in St. Peter.
Peter, on the other hand, addresses Simon in the singular, which has been
retained to mark the co trast.
36
APOSTOLIC DOINGS.
Jerusalem to Gaza; the same is desert. And he arose and
went. And behold, a man of Ethiopia, a Eunuch and Chief
of Candace, a Queen of Ethiopia, who was over all her
treasure, who had gone to worship at Jerusalem. And he
was returning, seated on his chariot, reading the prophet
Isaiah.
1
2
8
29. And the spirit said to Philip: Go to this chariot and
join it. And Philip ran up, and heard him reading Isaiah
the prophet, and said: Do you understand what you are
reading? And he said: How could I unless someone should
guide me? And he invited Philip to come up and sit with
him.
32. And the passage of the writing which he was reading
was this: "Like a sheep he was led to slaughter, and as a
lamb is speechless before him who shears it, so he opens not
his mouth. In his humiliation the decision was taken from
him, and who will tell forth his descent ? For his life was
taken from the earth."
1
¹ Philip apparently being in Samaria when he received the message, would
have to go southwards. Gaza is near the sea-coast, in the S.W. corner of
Judæa, W.S.W. from Jerusalem, at a distance of about 51 miles.
2 Or, more strictly, Queen of Ethiopians. Ethiopia seems to be used as a
general name for Africa, the country of swarthy skins. The man was evidently
one of the dark races, though probably not a negro proper. Dean Alford
gives good reason for thinking that Ethiopia in this case means Upper Egypt.
3 Philip ran up. The chariot was probably a two-wheeled cart without
springs, and on a desert road and a long journey would be travelling at foot
pace.
4 Who will declare His descent? The apostles knew that He was the Son
of God by Peter's confession, but had been forbidden to speak till he should
be risen from the dead; and His condemnation before the Sanhedrim turned
on this very point; which was also brought before Pilate, and seems to have
been largely instrumental in inducing him to waive his own judgment in the
matter, and give sentence in accordance with the wishes of the chief priests.
APOSTOLIC DOINGS.
37
34. And the Eunuch answered Philip, and said: I pray
thee, concerning whom does the prophet say this? Con-
cerning himself, or concerning some other? And Philip
opened his mouth, and, beginning from this scripture, pro-
claimed to him the joyful message of Jesus.
36. And as they were going down the road they came to
some water; and the Eunuch says, See, water! What is
there to prevent my being baptised? And he bade stop the
cart. And they both went down into the water, both Philip
and the Eunuch, and he baptised him.
39. And when they went up from the water, spiritual
power from the Lord caught away Philip, and the Eunuch
saw him no more, for he went his way rejoicing. And Philip
was found at Azotus, and going through, he carried the joy-
ful Message to all the cities till he came to Cæsarea.
IX. And Saul, still inspiring thoughts of threats and
murder against the disciples of the Lord, went to the high
priest and asked. of him letters to Damascus to the
synagogues; in order that if he found any there of The
Way, he might bring them bound, both men and women,
to Jerusalem.
1 Spiritual power. TVEûμα, physically wind, breath, is constantly used
impersonally in this way. It may be noted that, so far as the Eunuch was
concerned, this sudden disappearance must have given Philip all the outward
characteristics of a spiritual messenger; and we should not too hastily assume
that angels are necessarily of a different race. Compare Apoc. xix. 10, and
xxii. 9.
Asotus, or Ashdod. The map shows a tributary of the little river Eskol
crossing the road about 32 miles from Jerusalem. Supposing the baptism to
have occurred here, then Azotus is about 14 miles off to N.W., near the coast.
Cæsarea is about 46 miles off along the coast to the north.
Any of The Way. It is not to be supposed that Saul used this expression,
which is evidently that of the writer himself.
38
APOSTOLIC DOINGS.
}
3.
And as he was going it befell that he was drawing
near Damascus. And suddenly light from heaven flashed
like lightning about him, and, falling to the earth, he heard a
voice saying to him: SAUL, SAUL, WHY ART PERSECUTING
ME? And he said, Who art thou, my lord? And He: I
BUT ARISE,
AM JESUS,¹ WHOM THOU ART PERSEcuting.
AND GO INTO THE CITY, AND IT SHALL BE TOLD THEE
WHAT THOU MUST DO.
7. And the men who were journeying with him stood
transfixed and speechless, hearing the voice but seeing no
one."
8. And Saul arose from the earth, but though his eyes.
were opened he saw nothing; and leading him by the hand
they brought him into Damascus. And he was three days
sightless, and did not eat nor drink.
IO. And there was a certain disciple in Damascus,
.
¹ I am Jesus
It should be remembered that Saul must have
known very well who Jesus of Nazareth was, and indeed the whole of His
public acts as well as those of John Baptist, and the unflinching testimony
borne by His followers to His resurrection from the dead. See note under
I Cor. xv. 8. It is not probable that he heard the report of the Roman
soldiers concerning His resurrection, which the chief priests and elders seem
to have kept carefully to themselves.
2 Stood transfixed. εἱστήκεισαν came to a stand. That Saul should
afterwards describe all his companions as falling to the earth (Acts xxvi. 14),
so far from indicating carelessness or incorrectness in the writer, is strongly in
favour of his accuracy. Here he is narrating the facts, as he doubtless took
pains to learn them. Paul, on the other hand, was the last person to describe
correctly the effect on his companions, and would naturally conclude that what
affected him so powerfully must have affected them also.
3 Hearing the voice but seeing no one. This is clearly not at variance
with Acts xxii. 9. Compare Jno. xii. 29, for a precisely similar instance in
respect to the sense of hearing. The effect on the sense of sight is strictly
analagous, for the description of the light flashing about him like lightning
appears to describe what his companions saw.
APOSTOLIC DOINGS.
39
named Ananias.
And the Lord said to him in vision,
Ananias! And he said, Here, Lord! And the Lord to him,
Arise and go into the street¹ called Straight, and
inquire at the house of Judas for one Saul by name, of
Tarsus. For behold he is praying, and has seen a
man, Ananias by name, coming in and placing his
hand upon him, in order that he may recover sight.
13. And Ananias answered, Lord, I have heard from
many concerning this man, how many ills he has done to
Thy saints in Jerusalem. And here he has authority from the
chief-priests to bind all who invoke on themselves Thy Name.
15. And the Lord said to him, Go. For a choice
instrument is this man to me, to exalt My Name in
the presence of nations, and kings and sons of Israel.
For will shew him how many things it behoves him
to endure on behalf of My Name.
17. And Ananias went off and entered into the house,
and laid his hands on him, and said: Saul, my brother! The
Lord commissioned me, Jesus, Who appeared to you on the
road by which you came, in order that you might recover
sight and be filled with Holy Spirit.
18. And straightway there fell from him, from his eyes,
as it were scales; and he recovered sight, and rose up and
was baptised, and after taking food was strengthened. And
he was with the disciples in Damascus some days. And
forthwith proclaimed Jesus in the synagogues, saying:
This man is the Son of God.
1 Street, púµn, strictly the rush, force, swing of a body in motion. Also a
street, lane, alley, but with reference rather to the rush of life in it than to the
material buildings.
2 Recover sight. Or strictly look up, Lut often in this sense.
40
APOSTOLIC DOINGS.
21.
And all his hearers were astounded, and said: Is
not this he who in Jerusalem ravaged those who invoked on
themselves this name, and came here with this intent, to take
them in bonds to the chief-priests? But Saul was the more
strengthened, and confounded the Jews who were living in
Damascus, demonstrating that: This man is the CHRIST.
23. And when some days had passed the Jews consulted
together to make away with him, but their plot was known to
Saul. And they closely watched the gates day and night, to
make away with him. But the disciples took him and let
him down by night through the wall, lowering him in a
basket.¹
26. And when he was come to Jerusalem he tried to join
the disciples; and they all feared him, not believing him to
be a disciple. But Barnabas took him and brought him to
the apostles, and described to them how in the way he had
seen the Lord, and that He had spoken to him; and how in
Damascus he gave unflinching testimony to the Name of Jesus.
28. And he was among them going into and going out of
Jerusalem, speaking boldly in the Name of the Lord. And
he spoke and argued with the Hellenists, and they were
arranging to make away with him. But the brethren learning
it brought him down to Cæsarea, and sent him away to
Tarsus.2
1 Here evidently occurred the visit to Arabia. Saul evidently thought that
the fact of his former zeal in persecuting the church would give him authority.
with his fellow-countrymen, and when he found it was not so retired to Arabia
as related in Gal. i. 17. There is therefore an interval of three years at this
point in the story of Saul, and apparently in the whole narrative.
2 It was evidently during this visit to Jerusalem, which St. Paul himself
tells us, Gal. i. 18-21, lasted about a fortnight, that he saw the vision men-
tioned Acts xxii. 17-21.
APOSTOLIC DOINGS.
41
31. The Church, therefore, over the whole of Judæa and
Galilee and Samaria had peace, being built up, and walking
in the fear of the Lord and in the comfort of the Holy Spirit.
was increased.
32. And it befell that Peter, after passing through all
the churches¹ came down also to the saints living at Lydda.
And there he found a certain man named Æneas, confined to
his couch since eight years, who was paralysed. And Peter
said to him, Æneas! Jesus the Christ healeth thee. Arise,
and make thine own bed. And straightway he got up. And
all saw him who lived at Lydda and Saron, and some of them
turned to the Lord.
3
36. And in Joppa there was a certain disciple named
Tabitha, which being interpreted means Gazelle. She was
full of good works and deeds of kindness. And it so hap-
pened that in those days she fell sick and died; and having
washed her they put her in an upper room. And Lydda
being near to Joppa, the disciples, hearing that Peter was
there, sent two men to him to fetch him, saying: Come
straight to us without delay.
4
¹ The churches. These words are supplied, as it is difficult to be so concise
in English as the Greek is. It must not therefore be taken to mean more
than the Greek does. It was obviously impossible to organise churches openly
in Judæa at this time, and those of The Way did not avow it openly without
occasion. It may well be questioned however if they were not too timid, in
leaving Stephen to face the Sanhedrim alone; and afterwards Paul to face the
Jewish mob. See Acts xxi. But the Lord Himself said the children of this
world are wiser in their generation than the children of light.
And some of them turned to the Lord. This seems to be the intention.
If all had turned the statement would have been made differently.
3 Aоpkás, an antelope, gaselle, so called from its large bright eyes.
4 Joppa is N.E. of Lydda, about 13 miles distant. Lydda again is about
E.N.E. of Jerusalem, the distance being some 24 n iles.
42
APOSTOLIC DOINGS.
7
39. And Peter arose and went with them. And when he
was come they took him up into the upper chamber; and all
the widows came to him weeping and shewing shirts and
clothes, all made by the Gazelle when she was with them.
40. And Peter turned them all out, and kneeling down
prayed; and turning to the body said: Tabitha: Stand up.
And she opened her eyes, and seeing Peter sat up.
41. And giving her his hand he made her stand up, and
having called the saints and the widows, set her beside them
alive. And it became known throughout all Joppa, and many
believed on the Lord. And it so befell that he spent a good
while in Joppa with one Simon, a tanner.
X. And a certain man in Cæsarea named Cornelius, a
captain of the regiment called the Italian, a pious man who
feared God with all his house, and did many acts of kindness
to the people, and worshipped God continually; saw in a
vision manifestly about three o'clock in the afternoon, an
angel of God, coming in to him and saying to him, Cornelius!
And he gazing at him and becoming frightened, said: What
is it, my Lord? And he said to him, Thy prayers and thy
deeds of kindness went up for remembrance before God."
And now commission men to Joppa, and send for a certain
!
1 A captain. The word is kaTovтápxns, ruler of a hundred. Captain is
given as a modern equivalent, commanding a company, which however is a
smaller unit than the Roman one of 100. Similarly Regiment is given as a
rough approximation to the oreîpa, a term often used for the manipulus, which
consisted of 200 men, but here probably a cohort.
2 Three o'clock in the afternoon. This seems to be the intention. The
Greek is, about the ninth hour. Following the same notation the sixth hour is
translated noon in v. 9.
3 Went up for remembrance before God. Apparently the angel is stating
something which occurred in the ordinary routine of business in heaven, in
consequence of which the angel had been commissioned to Cornelius.
APOSTOLIC DOINGS.
43
Simon who has the surname of Peter. He is staying with
one Simon, a tanner, whose house is by the sea.
7. And as the angel who was speaking to him went
away, he called two of his household, and a pious soldier of
those who were his faithful adherents, and having explained
all things to them he commissioned them to Joppa.
9. And on the next day,' as they were on the way and
getting near the city, Peter went up on the top of the house
to pray about noon. And he became very hungry, and
would have eaten, but while they were making ready, he fell
into a trance, and sees heaven opened and a a vessel
descending, something like a great sheet let down upon the
earth by the four corners ;3 in which were all the four-footed
and creeping things of the earth and birds of the air.
13. And there came a voice to him, Arise, Peter. Slay
and eat. And Peter said, Not so, Lord. For I never ate
anything common or unclean. And the voice again, a
second time, to him: Things which God has cleansed
make not thou common. And this was done three times,
and straightway the vessel was taken up into heaven.
17. And as Peter was at a loss within himself as to
¿
1 Joppa is about 35 miles from Cæsarea along the coast, so that the men
evidently lost no time on the road.
2 Would have eaten. Evidently this was an unusual attack of hunger; he
would probably have taken his usual meal before this hour, and would not eat
again till later; but feeling hungry asked them to cook him something.
Peter was as yet inexperienced in spiritual needs of this kind. St. Paul
learned to know their meaning better. See Rom. xv, 22-24.
St.
3 Let down on the earth by the four corners. Certainly not knit at the four
corners as in A.V., but rather spread out flat, suspended by the corners and let
down till it rested on the surface of the earth.
Slay. Oów, strictly, to offer to the gods, at first of things offered or burnt
to the gods. Afterwards to sacrifice a victim, and sometimes merely to slay an
animal.
44
APOSTOLIC DOINGS.
}
what might be the vision he had seen; behold the men who
had been commissioned by Cornelius, inquiring for the house
of Simon, came to the entrance,' and called to inquire if
Simon, surnamed Peter, was lodging there.
19. And as Peter was reflecting on the vision, the
Spirit said to him, See! There are men asking for you.
But arise and go down, and go with them; and make
no difficulties, for I commissioned them.
21.
And Peter went down to the men, and said: See, I
am he whom you seek. What is the cause that has brought
you? And they said, Captain Cornelius, a righteous and
God-fearing man, as all the nation of the Jews will testify,
was instructed by a holy angel to send for thee into his
house, and hear words from thee.
23. So he called them in and made them welcome.
And next day he rose and went forth with them, and some
of the brethren from Joppa went with him.
24. And on the following day he came into Cæsarea;
and Cornelius was expecting them, and had called together
his kin and his intimate friends. And as Peter was entering,
Cornelius met him, and falling at his feet worshipped him ;
but Peter raised him, saying, Stand up. I too myself am a
man. And taking his arm² went in; and finds many come
together, and said to them, You understand how unheard-of
1 To the entrance. πulúv, not the door of the house, but the gate of the
premises. Probably there was a courtyard before the house, or it was built
enclosing a square courtyard.
2 Taking his arm. συνομιλῶν αὐτῷ clearly implies some familiar gesture of
the sort.
3 You understand, iµeîs èπlorao0e. The pronoun is emphatic, implying
that as residents they were quite familiar with Jewish prejudices. So in the
following sentence kaμol edežev implies that Peter is acting contrary to the
usual custom and his own practice in consequence of this shewing by God.
APOSTOLIC DOINGS.
45
a thing it is for a Jew to be on familiar terms or to go near a
Gentile; and I have been instructed by God to call no man
common or unclean. Wherefore also I came without oppo-
sition when I was sent for. I inquire therefore by what
word2 you sent to fetch me.
30. And Cornelius said, Four days ago I was fasting to
this hour, and at three o'clock praying in my house. And
lo! a man stood before me in shining raiment, and says:
Cornelius, thy worship has been listened to, and thy kind-
nesses have been remembered before God. Send therefore to
Joppa, and call for Simon, whose surname is Peter. He is
staying in the house of Simon a tanner, beside the sea; and
he, when he comes, will speak to thee.
33. Therefore I sent to you forthwith, and you did well³
in coming. Now therefore all we are present before God to
hear all things that have been enjoined on you by God.
34. And Peter opened his mouth and said, Of a truth I
am convinced that God is not a respecter of persons; but in
1 Without opposition. A.V. and R.V. appear quite correct here, though the
Lexicon gives incontestably, which would imply that Peter felt himself over-
ruled in the matter.
2 By what word. Here A.V. and R.V. seem to miss the intention. It is not
to what intent, but rather by what instruction. It should not be forgotten
that communications from the unseen world were then commonly accepted
and believed in. Now the Holy Spirit had been poured out, not on one here
and one there, but on a great company whose number was ever increasing.
Soon therefore the lesser spirits changed their tactics with people in general,
and began to work silently, and strove to discredit all supernatural mani-
festations with men, as the only way of avoiding certain defeat.
I
3 You did well. Expressing Cornelius' own feeling in the matter, not as
criticising Peter's conduct whether favourably or otherwise.
I am convinced. Kaтaλaußávoua implies that he is seized by a strong
conviction.
46
APOSTOLIC DOINGS.
t
every nation he who fears Him and works righteousness¹ is
is acceptable to Him. The word of His commission to the
sons of Isracl, announcing the joyful message of peace.
through Jesus Christ-He is Lord of all-you know; the
word which is spread over all Judæa, beginning from Galilee
after the baptism which John proclaimed, Jesus of Nazareth;
how God anointed him with Holy Spirit and with power, so
that he passed through the land doing acts of kindness, and
healing all those overmastered by the devil, for God was
with him.
3
Him God raised.
39. And we are witnesses of all the things he did, both
in the country of the Jews and Jerusalem. Whom also they
raised aloft, having hanged him on a tree.
up on the third day, and gave Him to be seen, not by all the
people, but by witnesses who had been elected beforehand
by God; by us, who ate and drank with Him after He was
risen from the dead.
42. And He made us his messengers to proclaim to the
people, and to bear solemn witness that it is He who is
marked off by God as Judge of living and of dead. To Him
¹ Righteousness is hardly an adequate rendering of the word. δίκαιος
means observant of custom, rule, especially social rule, Latin humanus.
ἐργαζόμενος δικαιοσίνην is pretty nearly, therefore, who behaves like a
gentleman.
2 The land. These words are supplied to complete the sense.
3 Raised aloft. This is the strict meaning of avaipéw. Compare Jno. iii.
14, where, however, ipów is the word, as also in Jno. viii.
which is referred by St. John to the manner of His death.
to kill.
28 and Jno. xii. 32,
avaipéw often means
4 Bear solemn witness. It is difficult here to avoid the thought that had
the Apostles come forward to support Stephen when he was taken before the
Sanhedrim, his testimony might have been differently delivered and more
effectual, but he was left to bear his witness alone, and what wonder if he
slightly lost his head ?
1
APOSTOLIC DOINGS.
47
all the prophets bear witness, that everyone who puts his
trust in Him receives release from failures¹ through His
Name.
44. And while Peter was still uttering these words the
Holy Spirit fell on all those who were hearing the word.
And they of the circumcision who believed, all who had come
with Peter, were astounded, because the free gift of the Holy
Spirit had been poured forth also on the nations; for they
were hearing them speaking in tongues and magnifying God.
Then Peter answered: Can anyone forbid water, seeing
they received the Holy Spirit even as we did?" And he
ordered them to be baptised in the Name of the Lord. Then
they asked him to stay on with them a few days.
XI. And the apostles and the brethren throughout
Judæa heard that the nations too had received the word of
God. And when Peter went up to Jerusalem those of the
circumcision came to him with objections, saying: You went
into the houses of men uncircumcised, and ate with them.
3
1
¹ Release from failures. St. Peter himself seems to have underrated the
intention of this phrase, which includes not only the remission of past failures
but also release from the effects of the fall and from liability to failure in the
future. It was through a low conception of this purpose and intention that
St. Peter and many others who strove nobly, yet missed the fulness of the
victory and blessing intended for men.
2 Even as we did. It was not merely that they had received the Holy
Ghost, but that the illapse was precisely such as had occurred to the Apostles
and their company at the first.
3 The word of God. What precisely was intended by the writer might be
matter of doubt; but the fact is that they had been put into direct communica-
tion with the Almighty, a privilege which the Jews were too prone to think
their own peculiar property. And herein lay the essence of the Judaising
propensities St. Paul, the apostle of the Gentiles, had to combat. See his
epistle to Romans passim, especially chapter xi., and the epistle to Galatians.
4 Came to him with objections. This seems to be the intention of diekpívovto
πрds avтdv. Siakpívw, strictly to discern, distinguish; they felt scruples and
πρὸς αὐτὸν.
expressed them.
1
E
48
APOSTOLIC DOINGS.
4. And Peter began at the beginning and laid the
matter before them in order, saying: I was in the city of
Joppa praying, and saw in trance a vision; some vessel
descending, like a great sheet lowered by the four corners out
of heaven, and it came to me. And I fixed my eyes on it
and examined it, and saw the four-footed things of the
earth, and the beasts, and the creeping things, and the birds
of the air.
7. And I heard a voice saying to me, Arise, Peter, kill
and eat. And I said, By no means, Lord. For common or
unclean thing never entered my mouth. But the voice
answered a second time out of heaven, Things which God
has cleansed, do not thou make common. And this happened
as many as three times, and the whole was drawn up again
into heaven.
II. And lo! at that moment three men came and stood
before the house where I was, commissioned from Cæsarea to
me; and the Spirit told me to go with them. And there
went with me also these six brethren; and we entered into
the house of the man.
13. And he explained to me how he had seen an angel
in his house, standing and saying to him: Send to Joppa,
and send for Simon who is surnamed Peter, and he will speak
words¹ to thee wherein thou shall be saved and all thy house.
15. And as I began to speak, the Holy Spirit fell upon
them just as on us in the beginning, and I remembered the
word of the Lord, how he said: John indeed baptised with
www.m
Words. phuara things spoken, uttered; not words of his own, but
sayings uttered by commission from heaven, the place whence the angel had
been commissioned,
6
APOSTOLIC doings.
49
water, but you shall be baptised in Holy Spirit. If therefore
God gave them the like free gift even as to us, who trusted
on the Lord Jesus Christ, who was I to be able to hinder
God?
18. And when they heard these things they were
reassured, and glorified God, saying: Then it seems that to
the nations also has God given repentance¹ unto life.
19. They therefore who were scattered to avoid the
affliction that befell over Stephen, went through as far as
Phoenicia and Cyprus and Antioch, speaking the word to no
one except only to Jews. And some of them were men of
Cyprus and Cyrene, and they when they reached Antioch
spoke to the Greeks, proclaiming the joyful message of the
Lord Jesus.
21.
And the hand of the Lord was with them, and great
was the number that trusted and turned to the Lord. And
word reached the ears of the church in Jerusalem concerning
them and they commissioned Barnabas to pass through" as
far as Antioch. And he, when he arrived and saw the favour
of God, rejoiced and exhorted them all to set their hearts to
await the Lord. For he was a good man, and full of holy
spirit and of faith. And no small number was added to the
Lord.
25. And he went forth to Tarsus to look up Saul, and
having found him he brought him to Antioch. And it befell
1 Repentance seems unsatisfactory for μerávoia, which means change of mind,
or of thoughts, implying a radical change of motives and springs of action,
rather than what is commonly understood by repentance.
2 Phœnicia. The N.W. of Palestine, along the sea coast between Acre and
Beyrout.
3 To pass through. dieλ0eîv evidently means, to make a tour of visitation.
50
APOSTOLIC DOINGS.
that for a whole year they assembled in the church,¹ and
taught a goodly crowd. Also that the disciples first called
themselves? Christians in Antioch.
27. And in those days some prophets went down to
Antioch from Jerusalem. And one of them, named Agabus,
stood up and signified through the Spirit that there was
going to be a great famine over the whole inhabited world ;
which also came to pass in the time of Claudius.
29. And among the disciples, as any one was prospered
so he set aside, each of them, to send for distribution¹ to
those brethren who dealt in Judæa. Which purpose they also
carried out, sending it to the elders by the hand of Barnabas
and Saul.
XII. And about that time Herod the King laid hands on
some of the church to maltreat them. And he killed James,
the brother of John, with the sword.
3. And seeing that it pleased the Jews, he proceeded
further to seize Peter also; and it was in the days of
unleavened bread." And having arrested him he put him in
1
In the church. Of course church here is used to translate KKλnola,
which means an assembly. That at Athens commonly met in the open air,
and though it is possible that the church met sometimes under cover there is
no reason to suppose they had a building for the purpose.
2 Called themselves. Xpnμari(w, to do, carry on, business. To transact
business under a certain name is practically to adopt it, and the word is often
used in this sense.
3 Signified. onpalvw, to make known by signs or figures, which is a method
largely used in prophecy.
4 Distribution. Or more strictly for service, ministry. eis diakovíar would
in fact be very nearly rendered by the modern expression giving in charity;
which shows how unsuitable a word charity is to render άyáжŋ in 1 Cor. xiii.
5 Days of unleavened bread, i.c. the feast of the passover, or rather the fast
that preceded it, as Passion-week docs Easter,
APOSTOLIC DOINGS.
51
ward, making him over to four quarternions of soldiers for
custody; intending after the passover, to bring him up before
the people.
5. Peter therefore was being guarded in the prison;
but there was fervent' prayer arising from the church to God
concerning him.
6. And when Herod was just going to bring him forward,
on that night Peter was asleep between two soldiers, bound
with two chains; and sentinels before the door were keeping
guard over the prison.
7. And lo! an angel of the Lord stood beside him, and
light shone in the room. And he struck Peter on the ribs
and awoke him, saying: Rise up quickly; and his chains fell
away off his hands.
8. And the angel said to him, Gird yourself and bind on
your sandals; and he did so. And he says to him, Cast your
garment about you and follow me. And he went out follow-
ing him, and knew not that it was real which came to pass
under the angel, but thought he was seeing a vision.
-
10. And passing through the first guard and the second,
they came to the iron gate that leads into the city, which
opened to them of itself, and going out they went forward
one street and straightway the angel left him.
II. And Peter coming to himself said, Now I know
assuredly that the Lord commissioned his angel, and delivered
me out of the hand of Herod, and from all the expectation of
the people of the Jews. And when he understood this he
went to the house of Mary, the mother of John, who is
¹ Fervent. ÈKтevýs from exTelvw, to stretch out, as the hands are stretched
out in earnest entreaty.
52
APOSTOLIC DOINGS.
surnamed Mark, where a goodly number¹ were assembled and
praying.
13. And when he knocked at the door of the entrance, a
servant-girl went to listen named Rose, and recognising
Peter's voice, for joy she did not open the gate, but ran in
and brought word that Peter was standing before the gate.
And they said to her, You are raving; but she persisted that
it was so, and they said, It is his angel.
16. But Peter continued knocking, and having opened.
they saw him and were astounded. But he motioned to them
with his hand to be silent, and described how the Lord had
brought him forth out of the prison, and said: Carry word of
these things to James and to the brethren; and going forth
he went to another place.
18. And when it was day there was no small stir among
the soldiers, as to what then had become of Peter; and Herod
sent for him, and not finding him questioned his guards, and
ordered them to be led off." And going down from Judæa to
Cæsarea he tarried there.
20. And he had a desperate quarrel with those of Tyre
and Sidon. And with one consent they came to him, and
having won over Blastus, the king's chamberlain, they
petitioned for peace because their country was nourished from
the king's country.
¹ A goodly number. ikavol, sufficient, i.c. many; but not more than the
occasion warranted.
2 James, doubtless meaning the son of Alpheus. See chap. i. 13.
3 To be led off-evidently for execution or other condign punishment. It
has been argued with good reason that the deliverance was effected in the last
watch of the night, otherwise it would have been discovered when the guard
was changed. This will account for the haste evident throughout. It was
clearly important that Peter should be in hiding before daylight, for fear of
being apprehended again.
APOSTOLIC DOINGS.
53
And on a set day Herod, clad in royal array, sat on
the tribune' and made them a harangue.? And the people
called out, It is the voice of a God, and not of a man. And
forthwith an angel of the Lord smote him, because he gave
not the glory to God; and he was eaten of worms and
expired.
2I.
24. And the word of God grew and increased. And
Barnabas also and Saul returned from Jerusalem, after ful-
filling their mission, bringing along with them John, who
was surnamed Mark.
8
XIII. And there were in Antioch, in the church there,
prophets and teachers. There was Barnabas and Simeon,
who is called Niger, and Lucius of Cyrene, and Manaen,
Herod's foster brother, and Saul.
4
¹ The tribune. The word Bμa is difficult to render satisfactorily. A.V.
translates throne, R.V. the same, with judgment seat in the margin. Neither
is satisfactory. The word really means a raised place to speak from in public,
and pulpit is the nearest modern equivalent, save that it is associated directly
with public worship. The Latin equivalent is rostra. The term judgment
seat should be put aside altogether, for in the Athenian law courts there were
two Bhuara, one for the plaintiff and one for the defendant. In the kкλŋoía at
Athens the orators ascended a Bîμa to address the assembly, and this is the
true key to its use here. The passage has an important use in illustrating the
intention of the word Bua, as used in Rom. xiv. 10.
2 Made them a harangue. Snunyopéw, to speak in the assembly, address the
people; to make long set speeches, but usually of such as are filled with popular
fallacies, ad captandum vulgus. (Liddell and Scott).
3 Mission. diakovía, service, see verses 29, 30, the last chapter. And observe
that Antioch is now become the centre of interest; and appears to have
formed a stepping-stone to Ephesus, the seat of Artemis and the stronghold
of heathenism, where Paul fought the Beast so valiantly.
¹ Cyrene, or Cyrenaica, the province to which Cyrene gave its name. It
was on the north coast of Africa, west of Egypt. Cyrene was a great centre of
Jewish learning, mentioned with Alexandria in chapter vi. 9, ante, where it
seems to be implied that the Cyrenian Jews had a synagogue in Jerusalem.
It was afterwards identified with Synesius, who was bishop there.
5+
APOSTOLIC DOINGS.
1
2. And as they ministered¹ to the Lord and fasted, the
spirit said, Separate me, then, Barnabas and Saul for the
work with respect to which I have been besought as
regards them. Then they fasted and prayed, and having
laid their hands upon them set them free.
3
4. They, therefore, being sent forth by the Holy Spirit,
went down to Seleucia; and thence they sailed away to
Cyprus. And having reached Salamis they proclaimed the
good message of God's word in the synagogues of the Jews.
And they had John also in attendance upon them.
6. And having passed through the whole island as far
as Paphos," they found a certain man, a Mage and mock-
prophet, a Jew named Barjesus, who was with the Proconsul
Sergius Paulus, an able" man. He sent for Barnabas and
Saul, and begged that he might hear the word of God.
8. And Elymas the Mage (for so is his name translated)8
Ministered. XEITOUрyéw seems to imply public and united worship for a
set purpose; doubtless to learn what was the purpose of the Lord, and how it
should be carried out.
>> I have been besought, rроokéкλŋμaι, perfect passive; not apparently
excluding an active call by the Holy Ghost, but representing it as the result of
the earnest worship which had preceded; which also seems implied by the use of
the particle dǹ, after the verb before. Compare the use of the word ekaλéoμaι.
Acts xxv. II, 12, and Joel ii. 32, LXX.
3 Set them free, i.e. from their duties in the local church in which they
were prophets or teachers.
4 Seleucia. The port of Antioch, at the mouth of the river Orontes.
Paphos, a seaport near the western extremity of Cyprus.
6 Able. συνετός understanding, intelligent, which in speaking of a man
of high position one indicates by the use of the word able, or some kindred.
word.
7 He. ouros, this one, the latter, i.e. Sergius Paulus.
× For so is his name translated, i.c. udyos (whence mage and magician)
is the Greek equivalent of the Arabic Elymas. In other words Elymas was an
Arabian sorcerer.
The per part
APOSTOLIC DOINGS.
55
opposed them, seeking to turn away the Proconsul from the
faith. But Saul, the same is Paul, filled with holy spirit,
fixed his eyes on him and said: Oh, full of all enticement and
easy make-shift.¹ Thou son of the devil. Thou enemy of all
righteousness. Wilt thou not cease from perverting the
ways of the Lord, which are straightness itself? And now,
behold, the hand of the Lord comes upon thee, and thou
shalt be blind, and not see the sun for a season.
And thereupon there fell upon him mist and darkness,2
and he went about asking people to lead him by the hand.
Then the Proconsul, seeing what had come to pass, believed,
being greatly struck with the teaching of the Lord.
13. And putting out from Paphos, those about Paul
went to Perga in Pamphylia. And John departing from
them returned to Jerusalem; but they, passing through from
Perga, reached Antioch in Pisidia; and entering into the
synagogue on the Sabbath day sat down.
15. And after the reading of the law and the prophets
the rulers of the synagogue sent to them saying: Brethren!
1
¹ Enticement. dóλos, a bait for fish, and so susceptible of several transla-
tions, wile, craft, cunning, deceit.
Easy make-shift. padiovpyla, case in doing, casy work, a ready way of
doing a thing; easiness, laøiness, sloth; unscrupulousness, recklessness, want
of principle. Here evidently of the make-shifts which the enemy of mankind
seeks to foist upon them in lieu of sincerity and honesty.
2 Mist and darkness. Some think, and reasonably enough, that the two
words denote two stages in the loss of sight. Compare Mc. viii. 22-26.
3 Those about Paul. Showing at once that Paul is felt by the writer to be
the central figure of the group. Probably it was shortly after that the writer
first met him.
+ Departing from them. àñoxwpnoas indicates a departure or separation in
spirit preceding the physical separation. The Judaising spirit was probably
too strong in him to permit him as yet to work in concert with the Apostle of
the Gentiles.
}
56
APOSTOLIC DOINGS.
If there is in you a word of exhortation to the people,
speak.
16. And Paul stood up, and motioning for silence with
his hand, said, Ye men of Israel, and ye who fear God, hear.
The God of this people chose out our fathers, and exalted' the
people during their sojourn in the land of Egypt, and with a
high hand he led them forth out of it; and for about the
space of forty years he bore with their humours in the desert;
and, after destroying seven nations in the land of Canaan,
he divided to them their land.
20. And after these things he gave them judges about four
hundred and fifty years till Samuel the prophet. And then
they asked for a king, and God gave them Saul, the son of
Kish, a man of the tribe of Benjamin, forty years; and after-
wards set him aside, and raised up David for them to the
throne; to whom also he testified, saying: I found David,
the son of Jesse, a man after my own heart, and he shall
perform all my designs. 2
23. From this man's seed, according to the promise, he
brought to Israel a Saviour Jesus, after John had prepared
the way by proclaiming the baptism of repentance to all the
people of Israel before the face of his approach.
25. And when John was completing his course, he said:
1 Exalted. The strong measures of repression resorted to by the Pharoah
who knew not Joseph were evidently the result of a feeling that the Hebrews
were a superior race; just as the persecution of the Jews in Russia is the
result of a similar feeling.
2 There is no attempt at quotation here, though we catch as it were an
echo of Ps. lxxxix. 20 and 1 Sam. xiii. 14. Possibly St. Paul made quota-
tions in addressing the congregation, which have been lost in the summary-
and a very able summary it evidently is-given us by St. Luke.
APOSTOLIC DOINGS.
57
Who do you suppose me to be? I am nothing.¹
I am nothing.¹ But lo!
there comes after me one whose sandals I am not worthy to
loose from his feet.
2
26. Brethren, sons of the stock of Abraham, and those
among you who fear God, to you is the word of this deliverance
sent forth. For they who dwelt in Jerusalem and their rulers,3
though they knew him not, nor discerned the voices of the
prophets which are read every sabbath day, yet fulfilled them.
And finding no cause of death in him, requested Pilate that
he should be executed. And when they had finished all
things which had been written concerning him, they took him
down from the tree and put him in a tomb.
30. But God raised him from death, and he was seen
many days by those who had gone up with him from Galilee
to Jerusalem, who now are his witnesses to the people.
32. And we bring you the joyful message, the promise
made to our fathers; for this God has completely fulfilled to
their children, that is to us, in raising up Jesus. As also
has been written in the first Psalm, My Son art Thou.
this day have begotten thee."
1
I am nothing. oùк eiµl ¿yw, I have no existence. Like Moses and Elijah
he was great indeed as measured by human standards, yet he no less than they
was nothing compared with Him who came after. As far as the kingdom or
Reign of God was concerned, he was not born.
2 Brethren, &vdpes àdeλpol, Brother men. The joyful message is for all
mankind, and for the Jews as men, the privilege they had as Jews was that it
should first be proclaimed to them.
3 Rulers, or Archons, not excluding human rulers, but as little excluding the
powers spiritual and unseen.
Gone up with him, i.e. to the feast of the Passover.
♪ Observe that St. Paul evidently dates the Divinity of the Lord from the
resurrection. Not that it did not exist before, but that it then first had any
existence outside the knowledge of God, so that crcature existence became
responsible for recognising it. The crucifixion, therefore, was accepted by
1
•
58
APOSTOLIC DOINGS.
+
34.
But when he raised him out of death, now no longer
liable to turn back into corruption, he spoke thus: I will
give to you the hallowed and faithful rule of David.
Wherefore also it says in another place: Thou shalt not
give Thy Holy One to see corruption.3
36. For David indeed, after serving his own generation,
by the will of God fell asleep, and was laid with his fathers
and saw corruption; but he whom God raised up did not see
corruption.
38. Be it known to you therefore, brethren, that through
this man is offered to you departure from failures, and from
all those things from which you could not be justified
under the law of Moses. In Him, everyone who trusts is
justified."
40. See therefore that that come not upon you which
has been said in the prophets: Behold ye despisers, and
wonder, and be cut off. For I work a work in your days,
God as an act of obedience and zeal for Him. The words occur exactly as in
LXX., Ps. ii. 7. So it would seem that in the version St. Paul knew the two
first Psalms formed one; and indeed in the extant version these two are
distinguished from all others by having no descriptive heading, being them-
selves apparently an introduction to the Book of the Psalms.
1 To you. dwow iµîr, to you in the plural, not to thee. The promise is to
δώσω
the nation at large.
Rule.
This word is supplied. The Greek is more wide and general
τὰ ὅσια Δαυὶδ τὰ πιστὰ which occur in Lxx.
Isaiah lv. 3. The rest is para-
phrase rather than quotation.
3 This is a quotation from Ps. xv. (xvi.) 10. LXX.
Be it known, or rather perceived. St. Paul is not asking them to take it
on his bare word, but to perceive it in the light of Scripture. yvwordy čσTW,
I trust you will see.
"Offered. KaтαYYÉλλETαι asserts St. Paul's mission as ambassador of God,
in virtue of which he is proclaiming God's purpose.
6 Is justified. How? Nay that is God's affair. He must be trusted for
this very purpose.
APOSTOLIC DOINGS.
59
a work which you will shall no way believe if one tell it
you out in detail.¹
42. And as they went out, they besought them that these
words might be spoken to them during the week. And
when the congregation broke up, many of the Jews and of
the pious proselytes followed Paul and Barnabas, and they
spoke to them exhorting them to continue on in the favour of
God."
44. And on the next Sabbath, nearly the whole city
collected to hear the word of the Lord. And the Jews,
seeing the crowds, were filled with jealousy, and opposed
the things spoken by Paul, speaking against them and
blaspheming.
46. And Paul and Barnabas spoke plainly to them, and
said: It was necessary that the word of God should be first
spoken to you; but since you thrust it away and judge
yourselves unworthy of the lasting life, lo! we turn to the
1 Evidently from Habak. i. 5. The quotation is not verbally as in LXX.,
but very close.
2
* During the week. εἰς τὸ μεταξύ σάββατον must clearly mean in the week
between. See marginal reading a.v. The R.V. omits mention of the Gentiles
following a better text, but inexplicably retains the next sabbath. They were
far too deeply moved to want to wait a whole week.
Exhorting them. Eπedov, they persuaded them, i.e. sought to induce
them; giving the tendency and purpose of what they said. Observe that
they did not seek to convert them, but to get them to stay on where they were.
Paul's speech exhibited the crucifixion as an unconscious fulfilment of pro-
phecy and of the purpose of God; and the means whereby they might stay on
in His favour, was by accepting it as such, and rejoicing in the deliverance it
had accomplished for them. The danger was that they should deny that
Jesus of Nazareth was the Christ, and that His death had effected recon-
ciliation.
1
• It was necessary. àvaykaîos often refers to the constraint of kinship, and
this was probably both intended and understood.
бо
APOSTOLIC DOINGS.
¡
nations. For the
commands of God to us¹ runs thus:
I have set thee for a light of nations, that thou
mightest be for deliverance to the extremities of the
earth.2
48. And the Gentiles hearing this rejoiced, and glorified
the word of the Lord, and trusted; as many as were
appointed for lasting life. And the word of the Lord was
carried abroad through all the country-side.3
50. And the Jews urged on the pious women, the élite
of the place, and the principal men of the city, and raised
persecution against Paul and Barnabas and turned them out
of their borders. And they shook off the dust of their feet
against them and went to Iconium. And the disciples were
filled with joy and holy spirit.
XIV. And it befel in Iconium that they entered after
the same manner into the synagogue of the Jews, and so
spoke that a great number, both of Jews and Greeks,
believed; but the Jews who were not persuaded stirred up
and embittered the souls of the Gentiles against the brethren.
1 To us.
Observe that St. Paul includes his hearers among the recipients
of these commands. He is pleading the mission of Israel at large, not any
special command received by himself and Barnabas.
2 Except the first word Té0eura for dédwka, the words will be found exactly
as they stand in Isaiah xlix. 6. LXX.
3 Country-side. xúpa is here evidently an indefinite expression for the
country round the city. Antioch in Pisidia being a place of considerable
importance.
The élite of the place. Tàs evoxhμovas, the elegant in figure, mien and
bearing, the ladies of the place admired for their grace and manners, and
good fame.
5 After the same manner. Kaтà тò avтd, a somewhat indefinite expression.
See note on πl rò avrò under chap. iii. 1, ante.
Believed. TOT Eve, it should be noted, emphasises the idea of trust,
rather than of intellectual belief. With the heart man believes to salvation,
APOSTOLIC DOINGS.
61
3. They spent therefore a considerable time, speaking
boldly in the Lord, who bore witness to the message¹ of His
favour, giving signs and portents to come to pass through
their hands.
4. And the bulk of the city was divided, and some were
on the side of the Jews and some for the apostles. And
when a rush took place both of the Gentiles and Jews with
their rulers to outrage and stone them, they had knowledge
of it; and fled to the cities of Lycaonia, Lystra, and Derbe,
and the country round, and there remained proclaiming the
joyful message.
8. And a certain man in Lystra, without strength in his
feet, was sitting, lame from his mother's womb, who had
never walked. He listened to Paul as he spoke, who, looking
fixedly at him and seeing that he had faith for deliverance,
said in the Great Voice: RISE AND STAND UPRIGHT ON THY
And he sprang up and walked.
FEET.
II.
And the crowds, when they saw what Paul had done,
raised their voice, saying in Lycaonian: The Gods have
taken the form of men and come down to us.
And they
called Barnabas, Zeus; and Paul, Hermes; since he was the
principal speaker.
13. And the priest of Zeus, who acted for the city,
¹ Message. The Greek is óyos, word; but the sense seems best con-
veyed by a little freedom in this instance.
2 Many absurd remarks have been made about this in connection with the
gift of tongues, which St. Paul doubtless possessed, see 1 Cor. xiv., though
that of interpretation of tongues would have been more to the purpose here.
But a complete misunderstanding of these spiritual gifts is involved in the
supposition that they have any bearing on this incident. The locally current
speech of Lycaonia would naturally be unintelligible to a stranger, just as the
rustic tongue in Devonshire or Yorkshire, to say nothing of Wales, Scotland,
or Ireland, would not be readily intelligible to a Londoner.
Į
62
APOSTOLIC DOINGS.
3
brought bulls and garlands to the gates,¹ the crowds assisting,
and wanted to sacrifice. But the apostles Barnabas and
Saul rent their clothes to shreds² and leaped forth into the
throng, shouting and saying: Sirs, what is this that you are
doing? We, too, are men in the same plight as yourselves,
and come to you as messengers of good, to turn you away
from these useless things to the Living God, Who made
heaven and earth and the sea, and all that is in them. Who
in the past generations suffered all the nations to go their
own ways; yet he still left not Himself without testimony,
working good, giving showers from heaven and fruitful
seasons, filling your hearts with food and mirth. And with
these words they with difficulty restrained the crowds from
sacrificing to them.
19. And there came Jews from Antioch and Iconium,
and, having won over the people, they stoned Paul and
dragged him out of the city, thinking that he was dead." But
4+
1
To the gates. Apparently the intention was to sacrifice at each gate, or
at least at the principal gates.
2 Rent their clothes to shreds. Action of this kind is not much used in
phlegmatic Britain, but would be readily understood by these Asiatics and
affect them powerfully.
3 In the same plight, Sμolorabeîs, though doubtless meaning and conveying
of like passions, of like nature, yet seems to mean first and foremost subject to
the like infirmities and misfortunes.
The people, Toùs "xλous, the crowds, i.e. the trades and other popular
bodies. Observe what a difficult part God's messengers have to play. Stephen
in his zeal for God failed apparently through want of consideration for men.
Paul, apparently, came very near a similar failure with the Jews at Antioch and
Iconium, but was faithful in his testimony and observed carefully the words of
Jesus in his dealings with them, and God did not suffer this His holy one to
see corruption. Compare I Cor. iv. 6-16; 2 Cor. vi. 3-13.
5 Thinking that he was dead, νομίσαντες αὐτὸν τεθνάναι implies rather more
than this. voμífw, to deem, hold, believe, shews that they had not merely been
carried away into a vindictive act on the spur of the moment, but were
deliberately compassing his death and took care to see that it was cffected so
far as that lay in their power. If St. Luke was a doctor in this Antioch the
APOSTOLIC DOINGS.
63
when the disciples came round him, he rose up and went
into the city; and the next day went forth with Barnabas to
Derbe.
2I.
And after proclaiming the good message to that
city, and making a large number of disciples, they returned
to Lystra, and Iconium, and Antioch, confirming and
establishing the souls of the disciples, exhorting them to
continue in the faith, and saying: Our road into the Reign
of God is beset by many afflictions.
23. And after electing them elders in each church, they
prayed with fastings, and committed them to the Lord, on
whom they had placed their trust. And having passed
through Pisidia, they came into Pamphylia; and having
spoken the word in Perga, went down to Attaleia. And
thence they sailed away to Antioch, whence they had been
commended to the favour of God for the work which they
fulfilled.
27. And being arrived they assembled the Church, and
brought them tidings of all that God had done in conjunction
with them, and that He had opened to the nations a door of
faith. And they spent not a little time with the disciples.
incident would have much interest for him, and we may be sure he took care
to learn what people had to say about it. The defeat of this deliberate
attempt, apparently successful at the time, must have had no small effect in
convincing its perpetrators that they could not prevail, and this would account
for St. Paul's immediate return with impunity over the same ground; which
was doubtless deliberate on his part, as he was close to Tarsus when at Derbe,
and could easily have gone there overland had he been in any way disconcerted
by this attack upon his life. Compare 2 Cor. xii. 10-11.
Committed them. rapari0nu to place beside, set before; almost therefore
to introduce to a person. Nearly akin to Taploτnμ used in chap. xxiii. 33,
when Paul was introduced to Felix as a Roman citizen who had been nearly
done to death by the Jewish populace in the Temple.
F
64
APOSTOLIC DOINGS.
XV. And some came down from Jerusalem and taught
the brethren, that if they were not circumcised to the Mosaic
custom they could not be delivered. And when a stand was
made against them by Paul and Barnabas, and no little
questioning, they arranged to send up Paul and Barnabas
and certain others of their number to the apostles and elders
at Jerusalem concerning the question that had been raised.
3. Accordingly, being sent on their way by the Church,
they passed through both Phoenicia and Samaria, telling
forth and relating the conversion of the Gentiles; and caused
much joy to all the brethren.
4. And being come to Jerusalem they were welcomed by
the Church and the apostles and elders, and brought them
tidings of all that God had done in conjunction with them.
5. And some of those from the school of the Pharisees
who had believed stood forth saying that it was necessary to
circumcise them, and instruct them to keep the law of Moses;
and the apostles and the elders assembled to see about this
matter.
7. And after much discussion had ensued, Peter stood
up and said to them: Brethren, you understand how from
the earliest days God made choice among us, that through
my mouth the Gentiles should hear the word of the good
message and accept it.
1 You understand. iµeîs èπloraole, appealing to their own knowledge,
and so disclaiming any idea of advocating any personal claim in the matter.
2 Through my mouth. In connection with this remark is it not singular
that St. Peter deliberately made over the Gentiles to SS. Paul and Barnabas,
confining his own labours to the circumcision ? Sce Gal. ii. 6-10. It is
evident that if St. Paul was the apostle to the Gentiles, the distinction arose.
because the others did not rise into the fulness of their world-wide commission.
See Matt. xxviii. 19, Lc. xxiv. 47, and compare Rom. xi. 13-16.
APOSTOLIC DOINGS.
65
8. And God, Who discerns the heart, bore them witness;
giving them the Holy Spirit even as to us, and made no
distinction between us and them, having cleansed their hearts
to the faith.
IO. Now, therefore, why are you tempting God to lay
a yoke on the neck of the disciples, which neither our fathers
nor we have had strength to bear? Whereas it is through
the favour of the Lord Jesus that we trust to be delivered,
even as they do.
I2. And the whole assembly kept silence and listened
to Barnabas and Paul, relating all the signs and portents
which God had wrought among the nations through them.
13. And when they ceased speaking James responded,
saying: Brethren, hear me. Symeon has related how first
God visited the Gentiles to take out of them a people to His
Name. And to this accord the words of the prophets, as it is
written After these things I will turn back, and build
again the tent of David which has fallen, and build up
its destroyed walls, and restore it; in order that the
4
(C
1
¹ Assembly. The word is πλños, which evidently means no less, and
may mean more.
2 Symeon. The unusual form of the name, like the opening of the speech,
Brethren, hear Me!" is evidently a piece of local colour. It has been well
remarked that we are not to regard as verbatim reports, the speeches St.
Luke gives us. But we are not losers thereby. The speeches are doubtless
summaries, more or less condensed according to the importance of the
occasion or the speaker; but they have all the charm of vigorous character
sketches, and doubtless give the substance and gist of what was said with no
less truth than brevity.
3 Tent. It is worthy of notice that σkný, a tent, booth, also means a
stage, for theatrical performances.
4 Its destroyed walls, rà Kaтeσкaµµévα aùrîs, its things dug down,
speaking of it under the simile of a building which has been deliberately
destroyed.
66
APOSTOLIC DOINGS.
rest of mankind may make thorough search for the
Lord, and all the nations over whom My Name has
been invoked upon them, saith the Lord, Who does
these things; matters well known from the beginning.¹
19. Wherefore My decision is, not to disturb those
who are turning to God from the nations; but to write to
them to abstain from the pollutions of the idols and from
that which is strangled, and from blood. For Moses, from
the earliest times, has in every city those who preach him,
being read in the synagogues every Sabbath.
4
22. Then it seemed good to the apostles and the elders
with all the assembly, to choose out men of their number and
send them to Antioch with Paul and Barnabas; Judas, who
was called Barsabbas,5 and Silas; men who were leaders.
among the brethren; having written by their hand-THE
APOSTLES AND THE ELDERS AND THE BRETHREN, TO THOSE
1
¹ Matters well known from the beginning. The R.V. rightly rejects some
words here which have no sufficient authority, being clearly a later addition
by some one who did not follow the speaker's intention. The quotation
reproduces very nearly the LXX. version of Amos ix. 11, 12, and the words
γνωστὰ ἀπ᾽ αἰῶνος are not part of it. They seem to be added apologetically by
the speaker, as intending to intimate that what he said, or could say, on the
matter was all perfectly known to his hearers- so he proceeds at once to
state his own feeling in the matter.
2 My decision, èyà kрívw. The ego is strongly emphasised, not as claiming
authority to impose his own opinions upon others, but rather as disclaiming
any ex cathedra utterance, and stating his own personal decision, leaving his
hearers to attach weight to it or not according to their own judgment.
• Pollutions. dríoynua, anything polluted. Compare St. Paul on the
subject, 1 Cor. viii. 9, 10.
4 Things strangled, blood. Both apparently counted delicacies by some,
but both forbidden to the whole race when the covenant was made with Noah.
See Gen. ix. 1-7.
5 Barsabbas, Son of return or of conversion; or son of rest, or son of
swearing. (Cruden.)
APOSTOLIC DOINGS.
67
THROUGHOUT ANTIOCH AND SYRIA AND CILICIA, BRETHREN
GATHERED FROM THE NATIONS: GREETING.
1
Since we heard that some who went forth from us disturbed
your souls with things we transmitted not, it seemed good
to us by common consent,2 to choose out men and send them
to you with our beloved Barnabas and Paul,3 men who have
given over their lives on behalf of the Name of our Lord
Jesus Christ. Accordingly we commissioned Judas and Silas
and them, to carry the same message by word of mouth.
28.
For it seemed good to the Holy Spirit and to us, to
lay no further load upon you beyond the following necessary
things; to abstain from idol-offerings, and from blood, and
from things strangled, and from fornication; from which you
will do well in guarding yourselves most carefully. FARE-
WELL.
30. Accordingly they being dismissed went to Antioch,
and having assembled the community," they delivered the
letter. And having read it, they rejoiced over the exhorta-
tion; Judas too and Silas, themselves also being prophets,
1 With things we transmitted not. Whether this is the grammatical
intention or not, it seems to give the real sense. diaσtéλλw, to put asunder,
tear open; to separate, distinguish. Also in Middle (as here) to give a
decision, determine; to command, give orders; but in this sense it would
surely be of transmitted orders.
2 With one consent. γενομένοις δμοθυμαδόν, would mean physically
assembled in general council, but here evidently means, after coming to an
unanimous decision.
3 Barnabas and Paul. Barnabas as the older convert, as well as the intro-
ducer of Paul both at Jerusalem (Acts ix. 27) and at Antioch (xi. 25) would
naturally be regarded as the senior. Indeed the heathen at Lystra placed
them in the same order (xiv. 12).
1
4 Given over. Tapadidwμi, means much more than to hasard. Indeed to a
believer the only risk was that they should fail in tact or perception.
5 Community, тò πλîos, the mass, the body of disciples.
68
APOSTOLIC DOINGS.
with many words of exhortation, encouraged the brethren
and further strengthened them.
33. And after some stay, they were dismissed in peace
by the brethren to go to those who commissioned them. And
Paul and Barnabas spent some time in Antioch teaching and
declaring with joy the message of the Lord's word, as did
also many others.
36. And after some days, Paul said to Barnabas: Let us
return then¹ and visit the brethren in every city where we
carried the word of the Lord, and see how they keep it.
37. And Barnabas proposed to take along with them
also John, whose surname is Mark; but Paul thought it best.
not to take with them this particular man, who parted from
them in Pamphylia, and did not go with them to the work.
2
39. And the difference came to a climax, so that they
parted from each other; and Barnabas, taking Mark with
him, sailed out to Cyprus. And Paul, having chosen Silas,
went forth, after being commended to the favour of the Lord
by the brethren, and passed through Syria and Cilicia, con-
firming the churches.
1
Then. The use of the particle dǹ indicates that the proposal had reference
to something preceding, either the situation in general, or some remark by
Barnabas. Probably there was nothing of importance to detain them in
Antioch.
But
2 The difference came to a climax. èyéveтo rapovoμós might be translated
exasperation, irritation, arose; and perhaps no more is intended.
πaрoğνσμós was used of the severe fit of a disease, and remembering that the
writer was a doctor, it seems highly probable that he diagnosed the situation
pretty accurately. Barnabas, as well as Peter, had shortly before been rebuked
by Paul, see Gal. ii. 11-13; and though no outward breach occurred, it is casy
to see that had Barnabas gone with Paul he would have had to play a
subordinate part where he had on the first journey appeared as the senior.
Under these circumstances it is not strange that a paroxysm should have
occurred as described,
APOSTOLIC DOINGS.
69
1
XVI. And he came down to Derbe and Lystra. And
behold a certain disciple was there named Timothy, son of a
faithful Jewess, but by a Greek father, well reported of by
the brethren in Lystra and Iconium.
2
3. Him Paul wished to go forth with him, and taking
him, circumcised him, because of the Jews who were in those
parts, for they all knew that his father was Greek.
4. And as they went through the cities they made over
to them to keep the decrees" which had been decided upon
by the apostles and elders at Jerusalem. Accordingly the
churches were confirmed in their trust, and daily increased
in numbers.4
6. And after passing through the Phrygian and Galatian
country, having been forbidden by the Holy Spirit to utter
5
1
¹ Came down. KaтhνTησev is a very appropriate word here, for St. Paul
must have come down to it from the Cilician gates, the celebrated mountain
pass.
2 Circumcised him. Observe that it is clearly stated that the circumcision
of Timothy was a matter of expediency on Paul's part. He clearly could not
have represented it in any other light. If, on the one hand, he preached that
circumcision was tantamount to lapse from the standing of grace (Gal. v. 1-6),
on the other hand he taught that all things are permitted, but all things are
not expedient. The action is clearly to be explained by reference to 1 Cor.
ix. 18-23.
3 Decrees. This word is, perhaps, hardly satisfactory, at least, unless the
nature of the written decrees is kept fully in mind. The writers had carefully
disclaimed authority to decree anything in the usual sense of the word, and
confined themselves to pointing out certain things which they would do well to
avoid in their own interests.
4 Increased in numbers. This is paraphrase rather that translation.
ἐπερίσσευον τῷ ἀριθμῷ seems to mean they overflowed the numeration, i.e.
fresh converts, uncounted hitherto, were daily discovered.
↳ The Phrygian and Galatian country. Galatia, or Gallogrecia, was
originally part of Phrygia, and they appear not to be very sharply separated
in the writer's mind. Taken in connection with Gal. iv., and many passages
in St. Paul's writings, which indicate that the Greeks stand next in order after
the Jew in God's purpose, it would seem that the evangelisation of the
Galatians on this occasion was rather permitted by God than intended by Him.
70
APOSTOLIC DOINGS.
I
the word in Asia,¹ on getting down to Mysia they tried to go
into Bithynia, and the spirit of Jesus did not permit them.
2
4
8. And passing by Mysia they went down to Troas.3
And a vision was seen by Paul all through the night; a man,
some Macedonian, standing and calling upon him, and saying :
Pass through into Macedonia, and come to our aid.
10. And as he perceived the vision, straightway we
M
1 Forbidden .. in Asia. Asia, of course, means the Roman province of
that name, including Mysia, Lydia, Caria. See Dean Alford's note to the
passage.
2 Bithynia. This would be the only route they could go if they avoided
Asia. Observe the Holy Spirit, speaking doubtless through a prophet,
had forbidden them to utter the word in Asia, but not to pass through the
province. Now, when they turned aside towards Bithynia, the spirit of Jesus
did not permit it. The distinction is important, and the passage remarkable
as being almost, if not, unique in distinguishing the spirit of Jesus from the
Holy Ghost, the Blessed Paraclete.
³ To Troas. If they did not enter Bithynia they could not reach the Troad
without passing through Mysia; passing by, therefore, is to be understood in
the sense of passing them without speaking the word. By Troas is probably
meant the chief city of the Troad, Alexandria Troas.
All through the night. This is clearly the intention of dià tôs vuitòs.
The A.V. and R.V., in the night, fails to express the urgency of this secret.
appeal.
↳ Perceived. eldev seems rather to apply to the subsequent perception of
the scope and intention of the vision than to the time of seeing it.
6 We. Here the writer has evidently joined the company. The tradition
is that St. Luke was a physician of Antioch, by which Antioch, in Syria, is
commonly understood. It has been suggested, however, and with far more
probability, that he was really of Antioch in Pisidia, and joined Paul at that
city on this his second journey.
The occurrence of the phrase oi repl Haûλov (Acts xiii. 13), just before he
sails for Attalia, on his way to this Antioch, together with the sudden transi-
tion from Saul to Paul just before, appear to indicate preparation on the
writer's part, to enter on the narrative of the subsequent events, when he him-
self was one of those about Paul, without any sudden break, and without
thrusting his own personality unduly on the reader's attention. The idea that
he attended Paul in his professional capacity is by no means improbable, but
he was evidently attached to him by the strongest personal regard, and
identified himself with all the great Teacher's plans and movements henceforth.
M
APOSTOLIC DOINGS.
71
sought to go forth into Macedonia, assuredly gathering¹ that
the Lord had summoned us to carry the good message to
them.
II. And setting sail from Troas we ran before the
wind to Samothraké, and on the following day to Neapolis,
and thence to Philippi, which is the first" city of the region of
Macedonia, and a colony; and we remained in the city itself,
and spent some time there.
13. And on the Sabbath day we went forth outside the
gate beside the river, where prayer was wont to be made, and
sat down and spoke to the women who came together.
14. And a certain woman named Lydia, a dealer in
¹ Assuredly gathering. ovµßißáľovres, i.e. taking the vision in connection
with what had gone before. Compare ovμßißáσai σe oúverw. (Dan ix. 22, LXX.)
* Setting sail ran before the wind. St. Luke's language with reference to
nautical matters is worthy of careful notice. He always uses the correct
technical terms, but his descriptions are those of an experienced traveller-
not of a sailor. (See "The Voyage and Shipwreck of St. Paul," by Mr.
Smith, of Jordan Hill.) In the present case, if Alexandria Troas was the
starting point, it is certain that they did not run in a straight line, because
that would be a physical impossibility, the island of Imbros lying between that
port and the island of Samothraké. And if, as seems probable, the town
of Samothraké is intended, it would be impossible to run straight to it from
any part of the Troad, because it is on the further side of the island on which
it stands. Again, the distance some seventy or eighty miles-is such as
would easily be done in a single day with a fair wind, i.e. running before the
wind, but could not be done in one day by the merchant ships of the time under
other circumstances. (See note by Dean Alford under the passage.)
3 The first city. прúτη. First of the region of Macedonia-Neapolis being
in Thrace; either as the first visited or as the most eastward, or both.
Thessalonica was the chief city of Macedon. (See note under the passage in
Alford's Greek Testament).
A colony, i.e. a Roman colony. Another instance, like the use of the
word åvoúñaros=proconsul, in chapter xiii., of intelligent and careful narra-
tion.
Some time. This seems the nearest English equivalent, in this case, of
ἡμέρας τινάς. (See πολλὰς ἡμέρας, in verse 18, sq.)
72
APOSTOLIC DOINGS.
purple, from the city of Thyatira, a God-fearing woman,
heard. And the Lord opened her heart to give heed to the
things that were uttered by Paul. And when she was
baptised, and her house, she besought us, saying: If you
have judged me to be faithful to the Lord, come into my
house and stay. And she constrained us.¹
2
16. And it so happened that as we were going to the
worship, a certain slave-girl met us that had a spirit of
divination, who brought much business to her masters by
her oracular utterances. She kept following Paul and us,
crying and saying: These men are slaves of The God, the
Most High; who are proclaiming to you a way of salvation.
J
18. And this she did for many days, till Paul's patience
was worn out, and he turned on the spirit and said: I com-
mand thee in the name of Jesus Christ to go forth out of her.
And he went out that same hour.
3
19. And her masters seeing that the hope of their
business had departed, seized Paul and Silas and dragged
them into the market-place to the rulers. And they brought
them to the magistrates and said: These men trouble our
city greatly, being Jews; and act as emissaries to teach
¹ Constrained us. пapaßiásoμal, to do a thing by force, against nature or
law-constrain, compel. In other words, she would take no denial. Compare
Matt. xi. 12; Mc. vii. 24-30.
2 A spirit of divination. тveûμа пúlwva, a pythonic spirit; from Пú0wv,
the serpent slain by Apollo; a word apparently best derived from Tú0w-lo
make rot, and in pass. to become rotten. So Tulwvucos, of or for Python, in-
spired.
3 Rulers. The word is apxwv (Archon) and should be noted, as the men
before whom they were denounced are mentioned directly after as orpатNYOl
doubtless the Greek word for a Roman institution, the Duumviri, or joint.
magistrates, to whom scholars agree that the maintenance of order was at this
time entrusted at Philippi.
APOSTOLIC DOINGS.
73
customs which it is not possible to receive or to do, being
Romans.
22.
And the multitude joined in the attack upon them.
And the magistrates having torn off their clothes, gave orders
to thrash them. And after laying many stripes upon them,
they cast them into prison, sending word to the gaoler to
keep them securely. Who, having received such a message,
cast them into the inner prison and secured their feet in the
stocks.
25. And about the middle of the night, Paul and Silas
prayed and sang praises to God; and the prisoners were
listening to them. And suddenly a great earthquake
occurred, so that the foundations of the prison were shaken.
And all the doors were forthwith opened, and the bonds of
all were removed.
27. And the gaoler awaking out of sleep, and seeing the
doors of the prison standing open, drew his sword and was
on the point of killing himself, believing that the prisoners
had escaped. But Paul shouted in a loud voice, saying:
Do thyself no harm, for we are all here.
29. And having called for a light he leaped in, and,
trembling with awe, fell down before Paul and Silas, and,
leading them forth, said: Sirs, what must I do to be saved ?2
Having torn off their clothes. Probably as intimating that they were
inclined to exert themselves. The word is repiρýčavтes, and differs from that
used in chap. xiv. 14, which is diappý§avres—having torn through, i.e. to pieces.
In that case the action symbolised the violence which the apostles suffered
from the desire on the part of the Lycaonians to make them recipients of
divine honours. To thrash them. paßdi§ew, to beat with rods, cudgel, thrash.
2 What must I do to be saved? Evidently a direct allusion to the words of
the inspired slave-girl, which it will be remembered she had followed them
with in the street for many days, till doubtless the whole place had heard
of it.
74
APOSTOLIC DOINGS.
31. And they said, Trust in the Lord Jesus Christ, and
thou shalt be saved and thy house; and they spoke the word
of the Lord' to him, with all those in his house.
1
2
33. And he took them in that same hour of the night,
and washed them from their stripes, and was baptised, he
and all his, straightway. And he brought them up into the
house, and set the table, and rejoiced greatly with his whole
household, having learned trust in God.
35 And when it was day the magistrates sent the
lictors, saying: Let those men go. And the gaoler carried
news of this message to Paul: The magistrates have sent to
let you go. Now, therefore, come out, and go in peace.
37. But Paul said to them: They beat us in public, and
uncondemned, being Roman citizens, and cast us into prison.
And now are they casting us out secretly? Not so! But
let them come themselves and fetch us out.
38. And the lictors went away, and told these words to
the magistrates. And they were afraid when they heard that
they were Roman citizens, and came and besought them;
and, bringing them out, begged them to go away from the
city.
40. And they went forth out of the prison, and came to
Lydia's house; and, after seeing the brethren and exhorting
them, they went forth.
The word of the Lord. Evidently this word was very brief. Probably
some such formula as that contained in Rom. x. 9, was propounded to them,
and forthwith accepted.
2 Washed them from their stripes. Probably this means he gave them a
bath and fresh clothes.
³ Lictors. þaßdoúxovs, staff-bearers, probably alluding to the fasces, though
the word might mean anyone with a wand of office. In Ar. Pax. 734, it is used
precisely as here, for a magistrate's attendant, constable, beadle.
APOSTOLIC DOINGS.
75
XVII. And after passing through¹ Amphipolis and Apol-
lonia, they came to Thessalonica, where there was a
synagogue of the Jews. And, according to Paul's custom,
he went in to them; and for three sabbaths he argued with
from the Scriptures, opening them and setting forth that it
was necessary that the Christ should suffer and rise from
from death, and that this is the Christ, Jesus, whose message
I declare to you.
4. And some of them were persuaded and were asso-
ciated with Paul and Silas, both of the pious Greeks a large
number, and of the chief women not a few. But the Jews
who were not persuaded took to themselves some worthless
men from the market-place,³ and having created a riot threw
the city into disorder. And they assaulted the house of Jason,
looking for them to bring them forth before the people.4
6. And when they did not find them, they dragged Jason
and some of the brethren to the rulers of the city, crying out:
These who have unsettled the whole world5 are present here
¹ Passing through. diodevσavтes, having travelled through, not at all the
same as diépxoμaι in chap. xv. 3 and 41, and many other places where the
context shows that a tour of visitation is intended.
2 Three sabbaths. Liddell and Scott say that the word is used in N.T. in
the sense of a week; but it seems safer to keep to the word sabbath itself,
though not likely that the intervening days were wholly neglected. St. Paul,
however, was meantime working hard for his own temporal needs. See
1 Thess. ii. 9-12.
3 From the market-place. ayopaîos, frequenting the market, and so hucksters,
petty-traffickers, retail dealers; idlers, loungers, market-folk.
4 Before the people. dîμos, in democratical states the commons, the people,
the free citizens. So eis тdy dîμov means practically into the assembly. At
Jerusalem they were arraigned before the Sanhedrim. Here they are to be
brought into the popular assembly.
↳ Unsettle, avaoтarów, to cause to rise up and depart, drive from house and
home. Thy olkovμévηy, the inhabited earth, i.e. all the habitations and institu-
tions of men.
76
APOSTOLIC DOINGS.
too. And Jason has admitted them. And these all act
contrary to the decrees¹ of Cæsar, saying that there is another
king Jesus. And they stirred up the multitude and the city.
rulers who heard these things; and having taken security
from Jason and the rest, they let them go.
3
IO. And the brethren straightway sent away Paul and
Silas during the night to Berea, who when they arrived went
off to the synagogue of the Jews. These were more noble¹
than those in Thessalonica, for they received the word with
all eagerness, daily searching the scriptures whether these
things were so.
12.
Accordingly many of them believed: also of the
Greek women of the better class, and of men, not a few. But
when the Jews of Thessalonica learned that the word of God
was being proclaimed by Paul in Berea also, they came there
too, agitating the multitudes.5
¹ Decrees. Again an unsatisfactory rendering of dóyμara, see note under
chap. xvi. 4, ante. Decree is commonly used only of such dóyuara as are
formulated in writing, whereas the Greek word is much wider, including
unwritten law and principles of government, parts only of which are formulated
from time to time as need arises.
City-rulers. Tоλíraρxos. At Thessalonica the local affairs are entrusted
to politarchs, Latin præfectus urbi. In the Roman colony at Philippi the case
was different.
3 Paul and Silas; apparently Timothy stayed to see the result and bring
word afterwards. Jason, and the others who had given security, would of
course plead that they sent Paul and Silas away as soon as their presence
provoked disorder, and would easily be discharged.
During the night. dià Tês vоKTOS, implying that they made a long night
journey so as to be clear away by the morning, either at Beraca or well on the
road. Beraca is mentioned in the classics as an out-of-the-way provincial town
well-suited for anyone desiring to live in retirement; and this probably was
partly why it was chosen on this occasion.
1 More noble. evyevéσrepoɩ, of better birth, i.e. truer gentlemen.
"Observe that St. Paul carefully avoids the possibility of a repetition of
the charges made at Philippi; he does not address the population at large or
seek to attack the religion of the country directly. On the contrary on leaving
1
APOSTOLIC doings.
77
14. And thereupon the brethren straightway sent Paul
away, as if to go to the sea;¹ and Silas and Timothy stayed
behind there. And those in attendance on Paul,2 brought
him as far as Athens; and having received injunctions for
Silas and Timothy to come to him as speedily as possible,
they went away.
16. And while Paul was at Athens expecting them, his
spirit was provoked within him,³ because he saw that the city
was wholly idolatrous. Accordingly he used to converse in
the synagogue with the Jews, and in the market place every
day with those he happened to meet.
Philippi he goes to the synagogue at Thessalonica, meanwhile working hard
at his craft. And so again at Beræa. See 1 Thess. ii. 1-12. and iv. 9-12.
1 As if to go to the sea. The particular objective point was evidently
intentionally left unsettled before starting.
2 Those in attendance on Paul. οἱ καθιστάνοντες Παῦλον is very difficult to
render. The first meaning of kalíoтnμ is to set down; and so often to stay,
stop. Also to bring down to a place, bring back to life, set in order soldiers,
guards. One thing is very certain, that Paul was not left alone at Athens.
The very passage from which the idea arose proves the contrary, see I Thess.
iii. I in connection with the opening of the letter. Moreover whatever is the
exact intention of kalioтávovтes it is clear that it implies some object or
intention on the part of those who had evidently taken charge of this much.
beloved but terribly unmanageable subverter of the world. And it is impos-
sible to conceive that the care which brought him all the way to Athens would
falsify itself by deserting him there and leaving him without a friend in a
strange city.
3 His spirit was provoked within him. Who cannot see the beloved
physician here? And who so fit to leave with Paul to care for his physical
welfare, and keep him from exciting himself; so that his body might have a
chance of recovering from the perpetual exhausting drain upon it? And who
so likely to undertake the charge joyfully ? Compare 2 Cor. iv. 15-17.
Observe too that the profession and intelligence of St. Luke are a guarantee
that, so far as human observation could go, the real causes are given. A
physician of the observant nature and great intelligence which this writer
displays would not be likely to overlook any physical causes at work.
Spiritual influences would of course be beyond the resources of medicine, and
therefore the more easily detected.
78
APOSTOLIC DOINGS.
18. And some of the Epicurean and Stoic philosophers
used to confer with him. And some said, What would this
word-sower¹ say? And others: He seems to be an ambas-
sador of foreign divinities: Because he preached the good
message of Jesus and the resurrection.
19.
And getting hold of him, they brought him to the
Areopagus, saying: Can we learn what this new teaching.
is, which is uttered by you? For you bring some strangers
to our ears. We wish therefore to learn what these things
would be. For all the Athenians, and the foreigners who
live there, occupy themselves in nothing else but to tell or
to hear something of the newest.4
22. And Paul, being set in the midst of the Areopagus,
1 Word-sower. σтeρμoλóyos, picking up seeds, as birds do; and so picking
up scraps, gossiping; also one who retails scraps of knowledge, an idle
babbler, which was probably the intention of the speaker; but the word may
well have been suggested by some expressions of Paul. Compare 2 Cor. ix.
6-16; also Matt. xiii.
2 The resurrection. Observe that the resurrection which St. Paul preached
did not involve physical death; though for the unbaptised it did involve a
death to sin and a new birth to righteousness, not less real because spiritual.
Compare Jno. iii. 1-21.
Some stranger, or possibly certain strange things; but the translation
given in the text above seems more probable in connection with the character
fixed upon him by some of them (not, be it observed, claimed by himself, see
Eph. iii. 1-4 and notes).
4 Dean Alford, noting the occurrence of several unusual words in this part
of the narrative, thinks it supplied by another hand, probably that of Paul
himself. Reasons have been already given for thinking that the writer was
personally present, and in unusually close association with Paul. The
brethren took charge of Paul on leaving Bera and sent him away without
naming any objective point. Probably they saw he needed rest, and pleaded
the danger of any further exertion in Macedonia as a means of keeping him
quiet while they took him down to Athens.
In this classic city they left him, assuredly not without a companion; and
St. Luke's profession and the warm friendship between them, as well as the
fact that he had no ministerial duties or aspirations would fit him admirably
APOSTOLIC DOINGS.
79
said: MEN OF ATHENS! In all that I behold, I see you to
have unusual reverence for the gods.¹
2
23. For as I passed along and looked up at your temples
of worship, I found also a platform on which was this
inscription, To UNKNOWABLE GOD. What therefore you
ignorantly adore, that is the substance of my message to
you.
4
24. The God who made the universe, and all things
that are in it. He being Lord of heaven and earth, dwells
not in shrines made by hand; neither is he worshipped by
the hands of men as if he wanted anything further; seeing
He gives to all life and breath and everything.
5
for the role required. And doubtless he remained with him, and sought to
make the time of waiting pass pleasantly in this classic city, so that it
might be a period of rest and relaxation.
The unusual words and touches in this narrative would thus be easily
accounted for as the effect of local colour and atmosphere, combined with
the unusually close association with St. Paul.
1
δεισιδαιμονεστέρους,
¹ Unusual reverence for the gods. deioidaiμoveorépous, the comparative
indicating that they exceed most people in this respect. In the classics we
find it said that at Athens it was easier to find a god than a man.
2 Temples of worship. Strictly réßaoua is an object of worship, but a little
freedom seems appropriate here, as the word itself is somewhat indefinite, and
the objects of worship would not be seen from the streets. Bauós, translated
platform, is not, strictly speaking, an altar, but rather the raised platform on
which it stood, which, and not the altar itself, would bear the dedicatory
inscription.
3 TO UNKNOWABLE GOD. This is perhaps hardly satisfactory, but it has
the recommendation that it is certainly one possible sense, and avoids supply-
ing an article, whether definite or indefinite, where none stands in the text.
The universe. This seems the intention here, and the meaning his hearers
would naturally attach to the word. kóσuos is the order of things, rather
rather than the things themselves.
"Evidently meaning that He is not to be propitiated by offerings. Not
that His worshippers should bring no offerings, but that these should be the
outcome and tokens of personal devotion, not bribes offered in hope of a
return. Compare Ps. 1. A.v.
G
80
APOSTOLIC DOINGS.
26. And he made out of one blood¹ every nation of men,
to dwell on the whole face of the earth; having marked off
appointed seasons, and the boundaries of their settlements,
to seek God, and see if they would grope for Him and find;
as indeed he is not far from each one of us, for in Him we
live and move and exist. As some also of the poets among
you have said: For His offspring, too, are we.²
29. Being then the offspring of God, we ought not to
1 Out of one blood. This is more important than we are apt to suppose,
for no one ever yet hated his own flesh; and mankind, of whatever race,
are our own flesh and blood. The reason, therefore, of the conflicting
interests and mutual hatred and strife we see is to be found in the Fall, by
which man passed from his direct relations with his Maker, and came under
the dominion of the god of this world, and his subordinate spirits found
entrance into man, and alienated man from man, and all from their Maker.
When the Reign of God is re-established among us, human nature will recover
from the ruin of the fall, and we shall see what we shall see.
2 His offspring, too, are we, or We are His very offspring. The quotation
is evidently from Aratus, a fellow countryman of St. Paul, who flourished
about 270 B.C., a man of Cilicia, whose Pavóμeva ical Aioonμeîa have come
down to us. He begins thus :-
"Let us begin from Zeus, whom let us men never leave unmentioned.
Full of Zeus are all the streets, and all the market squares of men. Full is
the sea, and the harbours. And we all make use of Zeus at every turn, for we
are his very offspring, and he kind to men.
"His right hand signals peoples, and awakes them to labour, he is mindful
of life. And he tells them when the soil is best for oxen and the ploughshare.
And tells them when the seasons are favourable, both to plant slips and to
cast all the seeds. For himself has fixed signs of these things in heaven, when
he distinguished the stars, and looked out stars for the year, such as should
signify the creation to men
"'
•
I
The last sentence might be rendered without violation and with very slight
addition, "such as should declare his handiwork to men." Compare Ps. xix. 1
Also, Gen. i. 14-19, Ps. viii. In fact the whole sentiment is eminently pan-
theistic, and quite in accordance with St. Paul's scheme of the universe, and
illustrates admirably what he says just before, that He is not far from each
one of us. Like many others, Aratus has suffered terrible things at the hands
of translators.
APOSTOLIC DOINGS.
81
deem the Divinity to be like gold, or silver, or stone; like a
graving of art, and of human conceit.
30. The times then¹ of this ignorance God has over-
looked, and sends forth this present message to mankind,
calling upon all everywhere to bethink themselves; because
he has set a day in which he means to judge the inhabited
world in righteousness in a man whom he has marked off,
offering a pledge² to all, in that he raised him from death.
32. And when they heard resurrection from death some
scoffed, and others said, We will hear you yet again con-
cerning this man. And thereupon Paul went forth out of
their midst. And some men¹ clave to him and believed,
among whom also was Dionysius the Areopagite, and a
woman named Damaris, and others with them.
XVIII. And after these things he went away from
Athens and came to Corinth. And finding a certain Jew
1 Then. our indicates that what follows is connected with what had
preceded, viz., an argument pointing out the ignorance of idolatry—the text,
so to speak, of the discourse-very briefly summarised in the preceding
sentence.
2 A pledge. Tloris is properly faith, trust, confidence, which is the truc
intention here, though the word seems better rendered by one of its subsidiary
meanings, pledges, assurances; also a means of persuasion, proof.
3 Concerning this man. TOUTOU is not referable directly to resurrection, the
word for which is feminine. It probably refers to the Judge, spoken of just
before, who had been raised from death. There seems to be no sort of grounds
for supposing that the hearers thought the resurrection was a new goddess,
an idea which it seems to have been left for later comers to evolve out of
their own inner consciousness rather than from any reasonable grounds in the
text or elsewhere.
A And some men. τινές δὲ ἄνδρες, some who were MEN. Compare the
saying quoted before, that in Athens it was easier to find a god than a man.
The gaoler at Philippi, though probably far less cultivated, was made of very
different stuff.
6 Here it will be well to review the stay at Athens, and see some of the
events which the writer has not recorded. First, then, it is evident from
82
APOSTOLIC DOINGS.
named Aquila, a man of Pontus by birth, who had just come
from Italy, and Priscilla his wife, because Claudius had
decreed that all the Jews¹ should depart from Rome; he went
to them, and because he was of the same craft, he stayed
with them and worked, for they were tent makers by trade.2
4. And he used to discourse in the synagogue every
Sabbath day, and bring his persuasive powers to bear" on
Jews and Greeks. But when both Silas and Timothy were
come down from Macedonia, Paul was constrained to
I Thess. that that letter was written after the arrival of Silas and Timothy
from Beræa, and apparently entrusted to Timothy to carry to its destination.
See chap. iii. 1, 2. And he, being associated with Paul and Silas in the
opening words of the letter, would be thereby accredited to them.
The second epistle appears to have been written shortly after his return,
either from Athens or from Corinth, and was very likely carried by some one
who had accompanied him from Thessalonica.
1 All the Jews, i.e. all the resident Jews, there does not seem to have been
any prohibition of visits to Rome by Jews. Observe, too, that the decree is
mentioned apparently to account for his wife being with him. It may be
intended that Aquila was himself there on business, not in consequence of the
decree.
2 By trade, or more exactly in art, craft; but by trade seems to be the
English equivalent
3 Bring his persuasive powers to bear. Telow is doubtless to persuade, as
far as action and intention go, but in English this word implies that the action
and intention are successful.
4 Both Silas and Timothy joined him in Athens, as we see by their names
being associated with Paul in writing to the Thessalonians from that place.
The most probable supposition seems to be that Timothy was at once sent
back, perhaps at the request of the Thessalonians themselves, and that the
first epistle was not written until he returned. See 1 Thess. iii. 1-8. His
mission, however, did not suffice, and both Silas and Timothy probably carried
the first epistle. This still failing to satisfy the Thessalonians, so that they
could contentedly be left to themselves, a reply was probably despatched to
Paul, resulting in the second epistle, in which they are assured that a long
struggle lies before them. Probably Silas and Timothy carried the reply of
the Thessalonians when they joined Paul at Corinth, and brought with them
some one who was charged to carry the second epistle from that place,
APOSTOLIC DOINGS.
83
speech, testifying most solemnly to the Jews that Jesus is the
Christ.
6. But when they ranged themselves in opposition and
blasphemed, he shook out his raiment, and said to them:
Your blood be upon your head.¹ I am clean. From this
present I will go to the Gentiles.
7. And passing over thence he came into the house of
one Justus, a God-fearing man, whose house was next the
synagogue. And Crispus, the ruler of the synagogue, be-
lieved on the Lord with all his house; and many of the
Corinthians, hearing, believed and were baptised.
9. And the Lord said through a vision one night to
Paul Fear not, but speak and keep not silence; for I am
with thee and no one shall set upon thee to worst thee.
For I have much people in this city. And he sat for a year
and six months, teaching among them the word of God.
12.
And when Gallio was proconsul of Achaia, the
1 Observe that the penalty denounced is not eternal damnation, of which
Paul knew nothing; but physical death. He had sought to teach them the
way of life; but since they would not hear, he was guiltless of their blood.
2 When Gallio was proconsul; probably meaning when he took charge of
the province. The Jews would be likely to move at once, both because of the
change of ruler and because the new man would have less knowledge of local
affairs, and a plausible plea judiciously urged would have a better chance of
prevailing.
But Gallio was a man who, under an easy demeanour and affable manners,
hid a very keen insight into men and things. Consequently he was very
popular, and had the reputation for being very easy-going, having the wit to
avoid unwise concessions and at the same time in such a manner as to leave
people ignorant of the real insight he possessed.
He was brother of Seneca, who writes of him, Nemo mortalium uni tam
dulcis est quam hic omnibus and Gallionem fratrem meum, quem nemo non
parum amat, etiam qui amare plus non potest. Where however nemo non
parum amat, seems to mean no one will confess he cares for.
(C
At Corinth he began to suffer from fever, and promptly went on board
ship, exclaiming that he was not sick in body, but sick of the place. Quum
in Achaia februm cœpisset, protinus navim adscendit, climatans non corporis
esse sed loci morbum."
84
APOSTOLIC DOINGS.
1
Jews with one consent came down upon Paul and lodged a
complaint against him, saying: This fellow persuades man-
kind to worship God contrary to the law.
3
14. And as Paul was going to open his mouth, Gallio
said to the Jews: If then there were any wrong or wicked
recklessness, Oh Jews, I should have borne with you, as
indeed were reasonable. But if they are questions about a
word, and names, and a law of your own, see to it your-
selves; for I have no wish to be judge of these things. And
he dismissed the case.5
4
17. And they all took Sosthenes, the ruler of the
synagogue, and beat him before the court; and none of these
things caused Gallio any anxiety.
1 Lodged a complaint against him. Here Bμa at first sight seems to mean
the judgment seat, but this idea vanishes at once when it is remembered that
Bua in the law-courts means not the judge's chair, but the places assigned to
plaintiff and defendant. To bring to the Bua therefore is equivalent to put
him on his defence, made him occupy the defendant's Bñua in the local court.
2 If then. our indicates that something had preceded, probably a short
inquiry by Gallio into the nature of the accusations brought.
3 Recklessness. padioúpynμa, reckless act, fraud, crime. (Liddell and Scott).
But see note on padloupyia under chap. xiii. 10, ante.
1
4 A word. This looks as if the Jews had been trying to explain the charge
by saying that Paul taught that Jesus of Nazareth was the Word of God.
5 And he dismissed the case. Literally he expelled them from the Bîµa,
which was the station they would occupy as plaintiffs, exclusion from which
therefore was tantamount to non-suiting them.
The A.V. and R.V. in translating drave them from the judgment scat,
doubtless arrive at the ultimate result, but quite misrepresent Gallio's action
and character.
The dismissal of the case was no less courteous than reasonable, and
his attitude and conduct of the case as unimpeachable as it was strong.
The Jews from their subsequent conduct seem to have regarded it as the
outcome of easy indifference, and Gallio would not be likely to undeceive
them.
6 Before the court. Or strictly before the Bema, from which he had been
expelled, which of course was the same thing as regards place. Any one who
has had to deal with Asiatics knows what they are capable of doing merely
APOSTOLIC DOINGS.
85
18. And Paul after staying some time longer,¹ made
arrangements with the brethren, and sailed away into
Syria; and with him Priscilla and Aquila; having shorn his
head in Cenchreæ, for he had his prayer.
3
19. And he landed at Ephesus, and left them¹ behind
him, and went himself into the synagogue and argued with
the Jews. And when they asked him to stay for a longer
time he did not consent, but made his arrangements for
departure, saying: I will return again to you, God willing,
and put out from Ephesus.
for effect, in the endeavour to achieve some point before a European court,
especially if the court appears to lack knowledge of men and things. In the
present case the Jews evidently pretended to be in such a rage with their own
agent, that they could not forbear beating him on the spot, for not managing
the case better.
The end to be attained was, since they could not impeach Paul, to get
themselves put on their trial for contempt of court; so as to have a chance
of making it appear that Paul and his reckless and desperate character and
teaching were the real cause of the disorder. Compare 2 Cor. xii. 16-19.
But Gallio declined to be drawn.
It is worth noting, too, that Sosthenes has evidently taken the position in
the synagogue held formerly by Crispus, see verse 8, ante.
1
¹ Some time longer. μépas iкavás, a sufficient time; enough, that is, to
make it clear that he was not leaving because of the persecutions of the Jews,
or fear of further proceedings in court against him.
2 Made arrangements with the brethren. àñorάoow, to arrange away,
detach soldiers, delegate an office. The last meaning indicates the intention;
he relieved himself of local duties and engagements, so that his departure
should not cause confusion.
3 In Cenchrea, the eastern port of Corinth. Observe that the cutting of
the hair was a sign of the completion of the vow. eixer yàp eʊxýy means he
εὐχήν
had received what he prayed for. The law of the Kingdom is ASK and you
shall receive, SEEK and you will find, KNOCK and it shall be opened. We
may be very sure therefore that the vision mentioned in verse 9, ante, was a
response to carnest prayer by St. Paul. It was most important that he
should not come in conflict with the Roman authorities, and certain that
every attempt would be made to bring this about; and in the appointment of
Gallio to the proconsulate at this juncture we may well see the working of the
wheels in conjunction with the Cherubim.
A
Left them, i.e. Priscilla and Aquila, and perhaps others.
86
APOSTOLIC DOINGS.
22. And coming down to Cæsarea, he went up;¹ and
having saluted the Church, he went down to Antioch. And
after spending some time there he went forth, passing
through the Phrygian and Galatian country, further con-
firming all the disciples.
2
24. And a certain Jew, Apollos by name, an Alexandrian
by birth, a skilled dialectician, landed at Ephesus, being
mighty in the Scriptures. He had been instructed in the way
of the Lord, and boiling in spirit used to speak and teach clearly
the things concerning Jesus, understanding only the baptism
of John; and he began to speak boldly in the synagogue.
And Priscilla and Aquila having heard him, got hold of
him and set forth the way to him more accurately. And
when he was wishing to pass across into Achaia, the brethren
forwarded the idea and wrote to the disciples to receive him.
And when he arrived he was thrown much with those who
had believed through the favour, for he used forcibly to rout
and confute¹ the Jews in public, demonstrating all through"
the Scriptures that Jesus is the Christ.
3
¹ He went up, evidently meaning to Ferusalem, but R.v. rightly rejects the
words concerning the feast and Jerusalem contained in A.V. verse 21, as not
in the original text, and it is probable that the feast was at most the avowed
and not the principal cause of the journey.
2 Landed at Ephesus. It is not certain of course that he came by sea, but
the expression κατήντησεν εἰς Ἔφεσον seems to imply it when it is remcm-
bered that arάyei vaûv means to bring a ship to land. The probability, too,
on other grounds, seems all in favour of this, both in the fact that he came
from Alexandria, and that he shortly after left for Corinth.
Τ
3
Through the favour. Apparently meaning the Gentile converts, whose
gathering into the Church while the Jews remained hardened was evidence of
God's special favour towards them.
4 Forcibly. euróvos, well stretched, well strung; hence sinewy, nervous;
and generally powerful, of persons sealous, of an orator forcible, evróvws, with
main strength. Ar. Plut. 1,095.
"All through. Sià, with genit. of motion or penetration in a line from
F
APOSTOLIC DOINGS.
87
XIX. And it so befell that while Apollos was at Corinth,
Paul having passed through the inland¹ regions came to
Ephesus, and found certain disciples; and said to them:
Did you receive holy spirit after believing? And they to
him: Nay! we have not even heard if there is such a thing
as holy spirit.
3. And he said: Into what then were you baptised?
And they said: Into John's baptism. And Paul said: John
indeed administered a baptism of repentance; telling the
people they were to put their trust in Him who was coming
after him, that is in Jesus.
5. And when they heard this they were baptised into
the Name of the Lord Jesus, and when Paul laid his hands.
upon them the Holy Spirit came upon them, and they spoke
in tongues and prophesied. And all the men were about
twelve.
8. And he went into the synagogue and spoke boldly
for three months, arguing and persuading concerning the
Reign of God. But when some grew hardened and would
not be persuaded, reviling the Way before the multitude, he
stood aloof from them and separated the disciples, arguing
daily in the school of Tyrannus.
IO. And this went on for two years, so that all who
dwelt in Asia heard the word of the Lord, both Jews and
Greeks. And God wrought unusual powers by the hands of
one end to the other, through, right through, from end to end. Also through
a space, but not in a line, throughout, all over.
¹ Inland. àvwrepikós, upper, higher, i.c. in the present case, the inland
portions of Asia Minor, including the Phrygian and Galatian country. See
verse 23, ante. He appears to have made a tour of visitation from Antioch in
Syria, passing through the Cilician gates into the interior, and finishing at
Ephesus.
88
APOSTOLIC DOINGS.
Paul, so that even napkins or handkerchiefs,¹ that had been
next his skin, were carried away to the sick, and the diseases
departed from them and the bad spirits went out.
13. And certain Jews, who went round exorcising,
attempted to name the Name of the Lord Jesus over those
who had the evil spirits, saying: I bid you swear on the
name of Jesus whom Paul preaches. And there were certain
men, seven sons of Sceva, a Jewish chief-priest, who were
doing this.
15. And the evil spirit answered, saying: Jesus I am
learning to know, and Paul I understand; but who are you?
And the man in whom the evil spirit was, leaped upon them
overpowering them with both hands, and prevailed against
them so that they fled forth out of that house naked and
wounded.
17.
And this became known to all, both Jews and Greeks,
who dwelt in Ephesus; and fear fell on them all, and the
Name of the Lord Jesus was magnified. And many of those.
who had believed came making full confession, and telling
forth their practices.
19. And many of those who had practised the curious.
arts brought together their books and burned them before all.
And they summed up the values of them and found the
¹ Handkerchiefs. Dean Alford says, not handkerchiefs, but aprons; and it
is clear that a pocket handkerchief is not meant, but something that he had
worn next his skin. It would not appear that Paul sent them, for God, not
Paul, is said to have wrought the powers; probably they were obtained
without consulting him at the request of the sick persons or their friends.
Compare Matt. ix. 20-22 and xiv. 36.
2 I bid you swear on the name, δρκίζω ὑμᾶς τὸν Ἰησοῦν . ὁρκίζω, to make one
swear, tender an oath. Compare the German formula of defence against
evil spirits," Alle gute geiste loben Gott den Herrn."
APOSTOLIC DOINGS.
89
amount fifty thousand pieces of silver.¹ In this way2 the
word of the Lord grew mightily and gained strength.
/
21. And after these matters were completed Paul
purposed in the spirit, after making a tour through Mace-
donia and Achaia, to go to Jerusalem, saying: After I have
been there I must see Rome also. And having commissioned
to Macedonia two of those who were serving under him,
Timothy and Erastus, he himself continued the attack in
Asia,5
6
23. And at that time no small tumult arose about the
Way. For a certain man, Demetrius by name, a silversmith
who made silver shrines of Artemis, used to provide no little
employment to the trade. And he assembled them, and those
who worked in things of the sort, and said: My men, you
understand that our prosperity springs from this employ-
ment; and you see and hear that not only at Ephesus but in
nearly all Asia,' this Paul has perverted a large number with
¹ Pieces of silver. Evidently drachmæ are meant, which were of about the
value of the modern franc; somewhat less according to the authorities, but
then the scale of living probably differed in proportion, so that £2,000 seems
not too high to quote as the modern equivalent.
2 In this way, ourws. The writer is evidently deeply interested in tracking
things to their true causes, in diagnosing the unusual things he recounts, so
as to understand them himself and make them clear to his readers.
3 These matters, viz. the discrediting of the unauthorised use of The Name,
the confession by professors of the art of magic of which Ephesus and its
goddess were a well-known centre, and the burning of the books. A great
victory had been achieved-but next comes the recoil.
4 Compare I Cor. xvi. 5-9; Rom. i. 8-17.
Ď Continued the attack, or gave up his time to Asia; the force of eis rǹy 'Aolav
should not be missed; it is not merely that he spent time in Asia.
To the trade. Or strictly to the craftsmen, i.c. to the guild of silver-
smiths, whose occupation is called an art in the Greek, though trade seems the
term we should use in English.
7 Nearly all Asia, i.e. the Roman province. Demetrius was behind the
time, or purposely understated the matter.
go
APOSTOLIC DÒINGS.
his persuasions, saying that they are not Gods that are pro-
duced by hand. And not only is this our lot¹ in danger of
coming into disrepute, but also that the temple of the great
goddess Artemis should be reckoned for nothing, and her
greatness is threatened with destruction, whom all Asia and
the inhabited world reveres.
28. And hearing this they were filled with zeal, and
shouted, saying, GREAT IS ARTEMIS OF THE EPHESIANS !
And the city was filled with the confusion, and they rushed
with one consent into the theatre, carrying off with them
Gaius and Aristarchus, fellow exiles with Paul.
30.
And when Paul was wishing to go in to the people,
the disciples did not allow him; and some of the Asiarchs,
being well-disposed towards him, sent to him beseeching him
not to allow himself into the theatre.³
2
32. Some therefore were shouting one thing and some
another, for the assembly was in confusion, and the greater
number knew not what they had come together about.
33. And out of the crowd they made Alexander come
forward, the Jews having proposed him; and Alexander
1 This our lot. μépos, part, share, lot, portion; probably meaning their
lot in life.
2 The Asiarchs were local officials entrusted with the affairs of the
province. They were elected by the cities of Asia to preside over their games
and religious ceremonies; and were doubtless anxious that these, together
with their own influence and position, should not be discredited by any acts of
violence such as were only too likely to occur in the excited state of popular
feeling. That they were moreover true friends of Paul is clear from their
attitude at this critical juncture.
3 Allow himself into the theatre. δοῦναι ἑαυτὸν εἰς θέατρον secms to hint
that Paul would be giving himself away by yielding to the natural impulse-
natural i.e. to a man like Paul-to rush to the post of danger. This Paul
himself afterwards recognised. See 2 Cor. i. 10.
4
APOSTOLIC DOINGS.
91
1
motioned for silence with his hand and wanted to make his
defence to the people. But when they perceived that he
was a Jew, there arose one shout from them all, and they
cried for about two hours, GREAT IS ARTEMIS OF THE
EPHESIANS.¹
35. And the Secretary, having quieted the people, says :
Ye men of Ephesus! Who then is there among men who does
not know that the city of the Ephesians is temple-sweeper³
of the great Artemis, and of that which fell from Zeus?
36. Since then these things cannot be gainsaid, it is
your duty to be orderly, and do nothing hasty. For you
have brought these men who are neither despoilers of
2
1 Observe that they seem to have made no hostile demonstration against
the Jews. The excitement was not against them, but Paul, whom the Jews.
hated as much as anyone. And doubtless he would have run great risk of
being torn to pieces if he had been present; and by keeping away really came
out victorious over the Beast, though evidently at the cost of great personal
distress; part of which, however, was probably due to the consciousness that
he had been very near making an exhibition of himself, another hint possibly
conveyed by δοῦναι ἑαυτὸν εἰς τὸ θέατρον, a result which would have been
almost more disastrous than death itself.
2 Secretary. The secretary of the city, who had charge of the public
records, and the conduct of the transactions of the Assembly with the
Asiarchs and others. The post was one of dignity and influence, and the
masterly way in which he quiets the tumult, clearly shows him to have been
a man of ability, and not without a keen sense of the ludicrous side of the
whole business.
3 Temple-sweeper. vewkópos, a title found on coins, especially of Asiatic
cities; assumed when they had built a temple in honour of their patron god
or ruler.
It may be added that the same idea, if not the same title, is still
extant in India, where local princes sometimes pride themselves on the dignity
of temple-sweeper to some local shrine.
It is your duty, hinting that nothing could be done by tumultuous assem-
blies, and that the Asiarchs and others, who were entrusted with such things,
were the proper agents, and quite capable of acting where action was needed.
These men,
Gaius and Aristarchus, see verse 29, ante. He carefully
avoids exciting them by any allusion to Paul, at the same time leaving them
to conclude that he was quite unaware that Paul was concerned, or could be
concerned, in any way.
92
APOSTOLIC DOINGS.
temples¹ nor blasphemers of your goddess. If therefore
Demetrius and the craftsmen have anything to say the
assizes are in progress, and there are proconsuls; let them
plead against each other.
39. But if you seek any thing further about other mat-
ters, it shall be discussed in the regular assembly. For we
are in danger of being charged with riot with reference to
this day's doings; there being no cause which it is possible
to allege in giving account of this tumultuous gathering.
And having said this he dismissed the assembly.³
41.
XX. And after the uproar ceased, Paul having called
the disciples to him, bade them farewell and went forth to
go into Macedonia. And after passing through those
regions, and speaking many words of exhortation and com-
fort, he went into Greece.
3. And after staying there three months, a plot was
formed against him when he was on the point of starting by
sea for Syria; so he changed his mind and returned through
Macedonia.
¹ Despoilers of temples. A.v. has here Robbers of churches, which doubtless
was calculated to bring home to English readers the state of excitement
described; but is a quaint anachronism like the painting of Eastern towns of
the period with church spires like a medieval town in Europe.
2 Anything to say. λóyov æpós тiva, would be a word to speak to any one,
meaning the constituted authorities. Not against any one, which would be
κατά τινος.
The Secretary is careful not to lend himself for a moment to the
recognition of any real grounds of complaint.
3 Dismissed the assembly. This was doubtless one of the duties of the
Secretary. The very able way in which he allays the tumult by shewing
the people that by disorderly conduct they are really weakening the hands of
their own officers, the Asiarchs and others, is clear evidence both of the
judicious way in which Paul had conducted himself, and of the impression
he had made on the influential men of the province.
+ Returned through Macedonia. Ephesus is evidently in the writer's
mind as the centre of interest, though Paul passed it by afterwards,
APOSTOLIC DOINGS.
93
1
4. And there accompanied him as far as Asia, Sopater
son of Pyrrhus, a Beræan; and of Thessalonians, Aristarchus
and Secundus; and Gaius of Derbe, and Timothy; and of
Asia Tychicus and Trophimus. These going on before
awaited us in Troas.
6. And we¹ put to sea during the days of unleavened
bread, from Philippi; and came to them in Troas, a voyage
of five days; and there we stayed seven days.
7. And on the first day of the week, when we had
assembled to break bread, Paul was conversing with them,
intending to leave next day; and he prolonged the discourse
till midnight. And there were many lights in the upper
room," where we were assembled. And a young man named
Eutychus, seated at the window, fell fast asleep; and as Paul
talked on still, being overcome with sleep, he fell down from
the third story, and was picked up dead.¹
IO. And Paul, having gone down, fell upon him, and
embracing him said: Do not be disturbed, for his soul is in
him; and he went up and broke bread and ate ; and after long
1 We, expressed and therefore emphatic. It would seem almost as if it
included only Paul and the writer.
2 During. This seems quite as legitimate a rendering as after, although
μerà seems to be often used in this sense. Still it may be intended that they
spent Easter at Philippi, where we know Paul had friends who would detain
him if they could, especially as he was evidently preparing to leave that part
of the world for some time.
3 Many lights in the upper room.
Another mark of the writer's observant
habits. The many lights would help to make the atmosphere of the crowded
room oppressive, and account for what befell Eutychus, and also for his going
to the window in the first instance.
Was picked up dead. The beloved physician had doubtless every oppor-
tunity of satisfying himself of the physical fact, or he would not have set it
down so positively.
Broke bread and ate, an action which would divert their minds and
reassure them, besides refreshing Paul himself, who must have needed food
by this time,
94
APOSTOLIC DOINGS.
converse, till dawn, he so departed. And they brought the
boy alive, and were not a little comforted.
13. And wel went on before to the ship and sailed to
Assos, intending to take up Paul there; for so he had
arranged, intending himself to go by land.2 And when he
met us at Assos we took him up and went to Mitylene.
15. And sailing away from there, we arrived next day
off Chios; and on the third day we made Samos, and having
put in at Trogyllium we came next day to Miletus; for Paul
had decided to sail past Ephesus, that he might not be
delayed in Asia, for he was anxious, if he could manage it,
to be at Jerusalem for the day of Pentecost.
17. And from Miletus he sent to Ephesus, and called to
him the elders of the church. And when they were come to
him, he said to them: You know that from the first day when
I landed on the soil of Asia, how I have been found among
you the whole time, serving³ the Lord with all humility of
mind, amid tears and trials that met me amid the plots of the
Jews. How I no way shortened sail because of what befell
me, but proclaimed to you and taught you, both in public and
from house to house; testifying fully both to Jews and
Greeks, the change of heart which God requires, and the
faith we owe to Jesus our Lord.
We, again expressed emphatically, but here excluding Paul, though it
does not necessarily mean that Paul travelled alone, even if all his company
went on ahead, as some of the good folk of the Troad would go with him.
TE
2 Go by land. TeCevew, strictly to go afoot, but it need not have this mean-
ing when contrasted with a sea voyage.
3 Serving, dovλebwv, in slavery to the Lord. The question will arise in
reading this apologetic speech, whether he was not now somewhat changing
his tactics, which had been so successful, and following his own devices rather
than abiding in complete subjection to the Lord,
APOSTOLIC DOINGS.
95
22. And now behold I am going bound in the spirit¹ to
Jerusalem, not knowing the things which shall befall me
there; save that the Holy Spirit testifies solemnly to me in
every city, saying that bonds and afflictions await me.
24. But I hold not my life at the value of a single word,2
so as to complete my courses and the ministry which I
received from the Lord Jesus; to bear full witness to the
joyful message of the favour of God.
25. And now behold, I know that you will no longer
see my face, all you among whom I passed through pro-
claiming the kingdom. Wherefore I testify to you this day
that I am clean° from the blood of all; for I have not shunned
to declare to you all the counsel' of God.
28. Take heed, therefore, to yourselves and to all the
flock, in which the Holy Spirit set you as overseers, to
¹ I am going. The personal pronoun is strongly emphatic, the intention
being that his hearers must take up the burden he is laying down. Bound in
the spirit. When one has the spirit of the Lord it is freedom.
2 Cor. iii. 17.
And the question again arises whether this visit to Jerusalem, like the impulse
to go into the theatre at Ephesus (chap. xix. 30, ante) was not a snare of the
enemy, an attack on that last infirmity of noble minds, that makes them wish
to rush to the post of danger instead of holding the citadel and directing the
defence-or attack.
2 This would have been the right spirit in which to regard the threats of
the enemy, but not the loving counsels of the Blessed Paraclete.
3 Complete my course. Teλelów, to make perfect, consummate. His ambi-
tion clearly was to run a perfect race, shunning no danger.
¹ I know. ¿yw olda. The personal pronoun again occurs emphatically.
5 No longer. OvKÉTI, no more, no longer, no further, and generally not
There seems to be no intention of saying they will never see him again,
but rather that for a season they would miss his presence.
110W.
6 I am clean. каlaрds éуú. Again the personal pronoun is emphasised.
7 Counsel. Bovλh, will, determination; design, intent, purpose, plan.
Also counsel, advice; but though the sense of advice is not excluded, that of
counsel in the sense of design seems rather intended.
8 You. This pronoun again is expressed. THEY had been set in the
ministry of the local church. Paul had a wider commission; and doubtless
they needed warning now that the burden was to fall upon them.
H
96
APOSTOLIC DOINGS.
shepherd the church of the Lord, which He purchased with
His own blood.
29. I know that there will enter after my departure
grievous wolves into your midst, who will not spare the
flock; and from among yourselves, too, will men arise,
speaking perverse things to draw away disciples after them.2
Wherefore be watchful, remembering that for the space of
three years, night and day I rested not, admonishing each
one with tears.
32. And now I commend you to God and to the word of
His favour, Who is able to build you up, and to give to all a
share among the sanctified.
33. I have desired no one's silver or gold or raiment;
you yourselves know that these hands ministered to my
needs, and to those who were with me. In all things I have
set you an example, how we must toil and take part with the
weak, and remember the words of the Lord Jesus, how He
said: It is more blessed to give than to receive.
36. And having spoken thus, he kneeled down and
prayed with them all. And they all wept much, and falling
on Paul's neck kissed him; being pained especially at the
word which he spoke, that they were no longer to see his
face. And they accompanied him aboard the ship.
XXI. And when it was time to set sail, we tore ourselves
from them and ran with a fair wind to Cos, and next day to
1 I know. ¿yw olda. Again Paul warns them from his own experience.
what they have to guard against.
2 After them. This is always the danger. Few are capable of the self-
abnegation required to preach not themselves, but Jesus, Lord (2 Cor. iv. 5).
And perhaps it was the fear that he should personally be made too much of
that induced Paul to leave these beloved converts exposed to the dangers he
foresaw. Compare 1 Cor. i. 14-17.
APOSTOLIC DOINGS.
97
:
Rhodes, and thence to Patara. And having found a ship
bound for¹ Phoenicia, we went aboard and put out to sea. And
having sighted Cyprus and left it on the left hand, we sailed
to Syria and landed at Tyre; for there the ship was unlading
her cargo.
4. And having looked up the disciples we stayed there
seven days, and they told Paul through the Spirit2 not to go
up to Jerusalem. And when we found the time was ripe, we
issued forth and went, being brought on our way by them all,
with women and children, till we got outside the city. And
after kneeling down on the beach and praying, we tore our-
selves apart, and we went aboard ship and they returned to
their own affairs.
7. And we having completed the voyages from Tyre,
1 Bound for. diameρŵv implies she was touching at Patara on her way. All
the words used in this description will be seen, on reference to a map, to be
appropriate nautical terms. The description is just such an one as an intelli-
gent and observant passenger would give, and translate with wonderful facility
into English -e.g. There the ship was unloading her cargo is not a strictly
grammatical, but a very graphic manner of speaking.
2 Through the Spirit. For the force of dia see note under chap. xviii. 28,
ante. It would be a misuse of the Scriptures, and a worshipping of the
messengers, to close our eyes to the clear indications of their mistakes, which
are given in God's word. Compare 1 Cor. x. 1-11; 2 Cor. iii. 12, 13.
3 The time was ripe, or the days were accomplished. The Greek unites both
ideas in one expression, a difficulty which constantly recurs; and we do well
to remark what a marvellous instrument was prepared, in God's providence, in
the Greek language, for the compilation of the title-deeds (so to speak) of the
New Covenant.
1 We tore ourselves apart. The same word occurs in the first verse of the
chapter, in striking contrast to the many occasions on which the brethren sent
away Paul to avoid danger.
5 diavúσavтes seems to mean that they terminated their sea voyage at
Ptolemais; whether in the same ship or another is not distinctly stated, but
probably a different one. Ptolemais is by the bay of Acre, N.E. of Mount
Carmel, about 30 miles in a straight line from Cæsarea, and probably 35 to 40
by road.
98
APOSTOLIC DOINGS.
landed at Ptolemais, and having greeted the brethren we
remained one day with them; and on the morrow we went
forth and came to Cæsarea, and going into the house of Philip
the evangelist, who was one of the seven,¹ we stayed with
him. And this man had daughters, four virgins who
prophesied.
IO. And as we stayed on some days, there came down
from Judæa a certain prophet named Agabus. And he came
to us and took Paul's girdle, and bound his own feet and
hands, saying: THUS SAITH THE HOLY SPIRIT. SO WILL
THE JEWS BIND INTO JERUSALEM THE MAN WHO OWNS
THIS GIRDLE, AND WILL GIVE HIM OVER INTO Gentile
GENTILE
HANDS.
I2. And when we heard these things we exhorted³ him,
both we and those of the place, that he ought not to go up
to Jerusalem. And Paul answered: What are you doing,4
weeping and breaking my heart? For I hold myself in
readiness, not only to be bound but also to die into Jerusalem
on behalf of the Name of the Lord Jesus. And when he was
1 One of the seven. The election of the seven deacons is a wonderful
instance of the apostles building better than they knew. Ostensibly they were
elected to serve tables. (See Acts vi. 1.6) But they were immediately forward
in higher duties, at least in the cases of Philip and Stephen, showing that
God's purpose far outran the apostles' conceptions.
2 Bind into Ferusalem. This is the meaning; εἰς Ἱερουσαλὴμ cannot
mean merely at Jerusalem. The phrase has many suggestions, especially
when it is remembered that Paul was by his own confession and the assent of
the rest, THE apostle of the Gentiles. Compare Lc. xiv. 26-33; also, Dan. xi.
3, 4.
LXX.
3 Exhorted him. парekaλoûμev is a word of very large meaning, and doubt-
less all its legitimate meanings were exhausted on this occasion, beseeching
as well as advice and help.
• What are you doing? Ti Toleîre, what are you effecting? What end is to
be attained?
APOSTOLIC DOINGS.
99
not persuaded we kept quiet, saying: The Lord's counsel
come to pass !¹
15. And after these days, having completed our prepara-
tions, we went up to Jerusalem; and there went up with us
also some of the disciples from Cæsarea, to bring us where
we should find a welcome with Mnason, a certain Cyprian,
one of the earliest disciples.2
17. And when we reached Jerusalem, the brethren
welcomed us gladly; and next day Paul went with us to the
house of James, and all the elders met us there.
19.
And after greeting them he related step by step the
things God had done among the nations through his ministry;
and they hearing them glorified God, and said to him: You
see, brother, how many myriads there are among the Jews
who have believed; and they are all zealous for the law.
And they have been informed about you that you teach all
the Jews among the nations revolt from Moses, telling them
not to circumcise their children, nor to walk by the customs.
What is it then? Your arrival will be told every-
where. Do therefore this which we tell you. There are
with us four men who have a vow on them; take these with
you and be sanctified with them, and pay their expenses so
that they may shave their heads; and all will perceive that
the things they have been told about you are nothing, and
you yourself walk in observance of the law.
22.
1 That the Lord brings His will and counsel to pass even through our
failures, does not do away with the necessity for prudent and intelligent
conduct on our part. He indeed is not overcome of evil, but overcomes evil
with good; failure when it occurs is our loss not His.
2 One of the earliest disciples. àpxaîos, from the beginning or origin; old
disciple is singularly infelicitous in its suggestions.
100
APOSTOLIC DOINGS.
25. And about the Gentiles who have believed, we sent¹
them our decision, that they should guard themselves in the
matter of idol-offerings, and blood, and that which is
strangled, and fornication.
3
26. Then Paul, having taken the men on the following day
was sanctified with them, and entered into the temple, giving
notice of the fulfilment of the days of the purification when
the offering would be brought on behalf of each one of them.
27. And when the seven days were on the point of being
completed, the Jews from Asia, having seen him in the
temple, aroused the multitude and laid hands upon him,
crying Men of Israel! Come to the rescue. This is the
man who is teaching everybody everywhere against the
People, and the Law, and this Place. And moreover he has
brought Greeks into the temple, and has profaned" this Holy
Place. For they had before seen Trophimus the Ephesian in
the city with him, whom they supposed Paul had brought
into the Temple.
30. And the whole city was moved, and the people ran
together; and having seized Paul they dragged him outside
the Temple. And forthwith the doors were shut.
1 We sent. μeîs éπeσтelλaμev. The pronoun is emphatic, the action was
theirs, not Paul's.
2 Was sanctified. Of course so far as Paul was concerned this was merely
a ceremonial matter, to which he was probably so far from objecting, as rather
to like it for old associations' sake.
W
3 From Asia, i.e. from the Roman Province, the chief city of which was
Ephesus.
¹ Aroused. ovvéxeov, poured together, that is they united them in a common
purpose. The word generally seems best rendered by the almost equivalent
words confound, confusion, derived from the Latin equivalent con-fundo.
5 Profaned. Literally has made common, i.c. has violated its sanctity and
exclusiveness.
APOSTOLIC DOINGS.
101
•
31. And as they were seeking to kill him, word went up
to the colonel of the regiment that all Jerusalem was in
confusion, and he promptly took soldiers and officers and ran
down upon them; and they seeing the colonel' and the
soldiers ceased beating Paul.
2
33. Then the colonel came near and arrested him, and
ordered him to be bound with two chains, and began to ask
who he might be and what he had done. And some shouted
one thing and some another among the crowd; and when he
could not learn the certainty because of the tumult, he ordered
him to be taken into the barracks.
35. And when he got to the stairs³ it so happened that
he was lifted up by the soldiers because of the pressure of the
crowd; for the bulk of the people was following, crying Seize
him. 1
37. And when they were going to take him into the
barracks, Paul says to the colonel, May I speak to you?
And he said, Do you know Greek? You are not then the
1 The colonel. xıλlapxos, commander of a thousand men, Ékaтovтápxns,
leader of a hundred, and oweîpa, a band of men, generally 200 but here probably
a cohort, have been rendered by rough English equivalents. Many of the
conditions are so nearly reproduced in British India that no apology seems
needed.
/
2 The colonel of course supposed Paul was a disturber of the peace, which
was very natural. But in any case his apprehension and some manifestation
of severity was the best possible means to adopt in order to allay the tumult.
3 The stairs leading up to the tower of Antonia, overlooking the Temple,
where the soldiers' quarters were from which they had run down upon the
tumult.
4 Seise him, i.c. Lynch him. Paul's conduct on this occasion is as cool
and courageous as could be, and quite in accordance with what he had said,
see verse 13, ante. Nothing could be more admirable; but he was trying to
effect impossibilities, the Jews would not receive his testimony. See chap.
xxii. 17-21, sq.
102
APOSTOLIC DOINGS.
Egyptian, who before these days made a disturbance, and led
forth into the desert the four thousand men of the Sicarii ?
39. And Paul said, I am a Jew of Tarsus, from Cilicia,
a citizen of no mean city; and I beg you permit me to speak
to the people. And when he had given permission, Paul was
placed on the stairs,¹ and motioned for silence with his hand
to the people; and a great silence resulting, he addressed
them in the Hebrew dialect, saying:
2
XXII. Brethren and fathers! Hear my defence which
I now make to you. And when they heard that he was
addressing them in the Hebrew dialect, they listened the
more readily, and he says: I am a Jew, born at Tarsus in
Cilicia, brought up in this city at the feet of Gamaliel;
instructed most carefully in the law of our fathers, being
zealous for God, as are all you this day.
4. And I persecuted this way even to death, binding and
giving over into custody men and women alike, as also the
high-priest bears me witness, and all the presbytery; from
whom also I received letters to the brethren at Damascus,
and was going to bring also those who were there, bound to
Jerusalem, that they might receive treatment.³
6. And it befell me on the road, as I was drawing near
1 On the stairs. The soldiers who had been carrying him made room and
set him down on the stairs, which made a good platform to speak from. The
people seeing something in progress became more quiet, watching to see what
was coming.
2 Listened the more readily. μâλλov raρéoxov hovкlav, they afforded him
the more quiet. Just before they were going to lynch him; now they settle
quietly to listen.
3 Might receive treatment. Tiuwpéw, to help, aid, succour; especially to
treat medically. He had no enmity against them personally but regarded
them as victims of a delusion.
APOSTOLIC DOINGS.
103
!
Damascus, about noon, suddenly from heaven great light
flashed around me, and I fell to the ground, and heard a voice
saying to me: SAUL! SAUL!! WHY ART PERSECUTING ME?
And I answered, Who art Thou, Lord? And he said to me:
I AM JESUS OF NAZARETH, WHOM THOU ART PERSECUTING.
9. And those who were with me saw indeed the light,
but heard not the voice¹ of Him who was speaking to me.
10. And I said, What shall I do, Lord? And the Lord
said to me: RISE AND GO INTO DAMASCUS, AND THERE
SHALL IT BE TOLD THEE CONCERNING ALL THINGS WHICH
ARE APPOINTED THEE TO DO. And when I could not see
from the glory of that light, I was led by the hand of those
who were with me, and came into Damascus.
12. And Ananias, a certain man obedient to the law,
well spoken of by all the resident Jews, came to me, and
standing over me, said to me: Saul, my brother, look up!
And I that same hour looked up and saw him. And he said:
The God of our fathers chose thee beforehand, to learn His
Will, and to see the Just One, and to hear the voice of His
mouth; for thou shalt be a witness to Him to all mankind, of
the things thou hast seen and didst hear. And now, why art
hesitating? Arise and be baptised, and wash away thy sins,
invoking His Name upon thee.
17. And it befell me, after I had returned to Jerusalem,
and as I was praying in the Temple, that I fell into a trance,
and saw Him saying to me: MAKE HASTE AND GO FORTH
1 Heard not the voice. No doubt he afterwards tried to learn from his
companions what they could tell him about the matter, and finding they did
not know what had been said, concluded that they heard nothing; though
St. Luke's inquiries led him to the conclusion that they heard a voice, but not
what was said.
104
APOSTOLIC Doings.
AT ONCE FROM JERUSALEM, FOR THEY WILL NOT receive
THY TESTIMONY CONCERNING ME.
19. And I said: Lord! they themselves know that I was
imprisoning and beating in every synagogue those who trust
in Thee. And when the blood of Stephen, Thy witness, was
shed, I, too, was standing by and approving, and keeping the
clothes of those who killed him. And he said to me: GO.
FOR I WILL COMMISSION THEE AFAR TO THE GENTILES.
22. And they heard him as far as this word, and then
raised their voices, saying: Away from the earth with such
a fellow! For it is not fitting he should live. And as they
were shouting, and throwing off their clothes, and casting
dust into the air, the colonel ordered him to be taken into the
barracks, telling them to examine him well with whips, so that
he might learn through what cause they shouted thus at him.
25. And as they were stretching him out with the thongs,
he said to the captain who was standing by: Is it permitted
you to scourge a man who is a Roman and uncondemned?
And the captain, when he heard it, went to the colonel and
brought him word, saying: What are you going to do? For
this man is a Roman
27. And the colonel came and said to him: Tell me ;
are you a Roman ? And he said: Yes! The colonel
answered: I purchased this citizenship for a large sum of
money. And Paul said: But I had it by birth! Accordingly
they forthwith left him who were going to examine him; and
the colonel, too, was afraid when he perceived that he was a
Roman, and that he had bound him.'
¹ Paul's tact on this occasion, as formerly at Philippi, stood him in good
stead; for the colonel was henceforth anxious, by exhibiting respect for his
Roman citizenship, to efface the memory of the intended chastisement from
APOSTOLIC DOINGS.
105
30.
And on the following day, wishing to learn the real
truth as to what was charged against him by the Jews, he re-
leased him and ordered the chief priests and all the sanhedrim
to assemble, and bringing Paul down he set him in their midst.
XXIII. And Paul, gazing on the sanhedrim, said:
Brethren! I have been a free citizen to God¹ in all good
conscience until this day. And the high-priest Ananias
ordered those who stood beside him to strike his mouth.
Then Paul said to him: God is about to strike thee, thou
whited wall. And are you sitting to judge me after the law,
and in defiance of law do you command me to be struck?
And those who stood near him said, Do you revile.
God's High-priest? And Paul said, I knew not, brethren,
that he was high-priest; for it is written, Thou shalt not
address the ruler of thy people disrespectfully.2
4.
6. And Paul, perceiving that the one part consisted of
Sadducees and the other of Pharisees, cried out in the
sanhedrim, Brethren! I am a Pharisee; a son of Pharisees.
It is on the questions of hope and of resurrection that I am
picked out thus.³
Paul's mind, and at the same time provide that a charge, if made, on the
subject should not have any appearance of probability.
I have been a free citizen to God. ἐγὼ πεπολίτευμαι τῷ θεῷ. πολιτεύω,
to be a free citizen, live as such. This he had done with a free conscience till
now. Evidently he was about to inquire of the assembly what he had done to
forfeit the right of doing so in future.
2 Disrespectfully. kanŵs, ill, amiss. The injunction is to observe due
respect in addressing the ruler. Some have very needlessly inferred that Paul
was short sighted, but such a supposition is quite unnecessary. He asks, in
fact, how he, Paul, could know he was high-priest if he behaved in a manner
utterly inconsistent with the office.
3 I am picked out thus. This is hardly satisfactory, because although
this is the first and radical meaning of pivoμai, the word could equally
well be translated I am being judged, so that there is no ostensible com-
plaint of unfair treatment, although the word is capable of the meaning.
106
APOSTOLIC DOINGS.
|
7. And when he had said this the Pharisees and Sad-
ducees came to a stand,¹ and the bulk of the assembly joined
one side or the other. For the Sadducees say there is no
such thing as resurrection, neither angel nor spirit; and the
Pharisees confess both the one and the other.
9. And there was a great clamour. And men of educa-
tion on the Pharisees' side stood up and contended, saying:
We find nothing bad in this man. Did the spirit speak to
him or an angel ?3
IO. And when much discord resulted, the colonel, fear-
ing¹ lest Paul should be torn to pieces by them, ordered the
guard to go down and carry him off out of their mist.
II. And on the following night the Lord stood beside
him, and said: BE OF GOOD CHEER! FOR AS THOU DIDST
BEAR THOROUGH TESTIMONY IN JERUSALEM CONCERNING
ME, SO MUST THOU ALSO TESTIFY TO ROME.
12. And when day was come, the Jews formed a con-
spiracy, and bound themselves with a vow to the effect that
they would neither eat nor drink till they killed Paul; and
there were more than forty who joined in taking the oath.
1 Came to a stand. Before they had been seated to hear Paul. Now they
rose to their feet-not necessarily physically-and stood opposed to each
other in two parties.
It is usually
2 Men of education. ypaμμareús means a man of letters.
translated scribe, correctly enough, but really means those educated in reading
and writing among an illiterate population.
3 We find nothing bad . . or an angel. In other words, This man is not
a criminal, but a prophet; and the really important thing to discover is the
nature and scope of the communication he has received from the unseen world.
4 Fearing. This, and indeed most of the sentence, is rather paraphrase
than translation. euλaßeoμal, to have a care, be cautious, or circumspect. The
intrinsic meaning is holding well. He was not going to let a Roman citizen
under his protection be torn to pieces or driven distracted by the senseless
dissensions of the fanatical sanhedrim.
❤
APOSTOLIC DOINGS.
107
14. And they came to the chief priests and to the elders,
and said: We have devoted ourselves with an oath to taste
nothing until we kill Paul. Now, therefore, do you make
representation to the colonel and the sanhedrim,' so that he
may bring him down to you, as if you meant to make further
and more careful inquiries into his case; and we, before he
gets near, are ready to kill him.
16. And the son of Paul's sister heard the treachery,
and came to the rescue; and going into the barracks he
brought word to Paul.
"
17. And Paul sent for one of the officers, and said:
Take this young man to the colonel, for he has some
information to give him. So he took him along with him,
and brought him to the colonel, and says: The prisoner,
Paul, sent for me, and asked me to bring this young man to
you, as he has something to tell you.
And the colonel taking his arm and going aside,
asked him privately: What is it that you have to tell me?
And he said, The Jews have arranged to ask you to bring
down Paul to-morrow into the sanhedrim, as intending to
make more careful inquiry concerning him. Do not, there-
fore, consent to this, for there are lying in wait for him more
than forty men of their number who have laid a vow on
themselves neither to eat nor drink till they kill him; and
now are they ready awaiting instructions from you.
19.
22. Accordingly the colonel dismissed the young fellow,
after bidding him to tell no one that he had given him this
And the sanhedrim. In this way the Pharisees, who had sided with Paul,
would become unwilling assistants of the design. Such a representation could,
of course, be made only by men who really sought his life, not to any who
wanted to make real inquiry into the matter.
108
APOSTOLIC DOINGS.
2
information;¹ and having sent for two of the captains by
name, said: Get ready two hundred soldiers to go to
Cæsarea, and seventy cavalry-men, and two hundred spear-
men" to start at nine o'clock this evening. And provide
cattle so that they may set Paul on them and take him safe
through to Felix the Governor.
25. And he wrote a letter somewhat in this fashion :
CLAUDIUS LYSIAS ΤΟ HIS
FELIX THE
EXCELLENCY
GOVERNOR: GREETING.
This man was seized by the Jews, and on the point of
being killed by them; and I came up with the military and
took him out of their hands, learning that he was a
Roman.
28. And wishing to learn the cause why they were
accusing him, I took him down into their sanhedrim, and
found that he was accused about questions of their law, and
that nothing worthy of death or of bonds was charged against
him.
30. And when I received information of a plot which
was forming against the man, forthwith I sent him to you,
and have also ordered his accusers to be referred to you.
31. Accordingly the soldiers, as they had been ordered,
took Paul up and brought him, marching all night, to Anti-
1 It would clearly be the height of imprudence to do so for his own sake,
and in the interests of public order it was important that the fact should not
be known till Paul was away.
2 By name, dúo rivàs, not any two, but two particular men.
3 Spearmen, de§ioλáßos, is a word of uncertain application, evidently meaning
some soldiers having some distinct equipment.
4 Cattle. There were probably post-houses along the road, as there are to
this day in many parts of Asia on frequented roads. In this case all that
would be needed would be an order signed by competent authority to secure
what were needed.
APOSTOLIC Doings.
109
patris; and on the following day, leaving the cavalry to take
him on, they returned to their barracks.¹
33. And they, on reaching Cæsarea, sent up the letter
to the Governor, and also introduced Paul to him.
34. And having read it, and inquired to what province
he belonged; on being informed that he was from Cilicia:
I will hear your case, said he, when your accusers arrive ; and
ordered him to be kept in Herod's hall of audience.
XXIV. And after five days, the high-priest Ananias went
down with the elders and a pleader, a certain Tertullus, and
laid information before the Governor against Paul. And when
the case was called on Tertullus began his accusation thus:
3. Seeing that by thee we enjoy much peace, and that
justice has frequently been done to this nation through your
continual forethought in all matters and in every direction,
we acknowledge your Excellency's kindness with all
gratitude.
4. But that I may not further weary you, I beseech you
of your kindness to hear us briefly. For this man has been
found a plague, and a rouser of sedition, by all the Jews.
throughout the inhabited world, and a ringleader of the sect
of the Nazarenes.
1 It should be observed that Claudius Lysias evidently considered the
matter of no small moment, or he would not have detached four hundred of his
men, besides the cavalry, to make a forced night march of some forty miles,
and return next day.
2 Your Excellency's. This seems to be the modern equivalent of the more
literal Most excellent Felix, which, however, need not be lost sight of as
indicating the familiarity of address permitted and usual at the time to the
highest officials. This brief sentence no doubt epitomises a longer prelude in
which some of the instances were alluded to, and hints given of the view his
clients wished Felix to take of the case, and perhaps of the disastrous effects
on the peace of the province which would result otherwise.
IIO
APOSTOLIC DOINGS.
6. And moreover he attempted to defile the Temple,
whereupon we seized him; and if you will question him
yourself concerning all these things, you will easily perceive
the truth of our charges. And the Jews added more in the
same strain, saying that these things were so.2
IO.
And Paul answered, the Governor having nodded to
him to speak: As I know that you have been for many years
judge over this nation, I make my defence with confidence,
seeing that it is in your power to learn that it is not more
than twelve days since I went up to worship at Jerusalem.
12. And neither in the Temple did they find me arguing
with any one, nor collecting a crowd, either in the syna-
gogues or in the city; neither can they bring evidence of the
things of which they are now accusing me.
What
14.
But I confess this to you, that according to the way
which they call a sect,³ so do I serve the God of my fathers ;
believing all the things written in the law and the prophets;
holding a hope in God which they themselves also await, that
there is going to be a resurrection both of just and unjust.
1 Tertullus, of course, omits to mention that they would have lynched him
if Claudius Lysias had not rescued him. Of course this is a mere summary
of what was said, but, considering the facts of the case, it is probable that
Tertullus would not allude to him, and the older manuscripts omit all reference
to him.
2 The rapid deterioration of the sanhedrim since Stephen was brought
before them is painfully evident. The unclean spirit which was so nearly
cast out before Stephen began to speak, had taken complete possession, and
doubtless had brought seven other spirits worse than himself. Nor should
this surprise us, for all who were open to conviction were gathered under
the apostles and elders of the Church, and only the irreclaimable were now
in opposition.
3 Observe that what to Paul is THE WAY, is to his accusers a sect, school,
heresy, which last is indeed the English derivative,
APOSTOLIC DOINGS.
III
1
In this too do I myself take pains, to have an easy¹ conscience
towards God and mankind in every thing.
2
17. And having intended for many years to do kindness
to my nation, I arrived with offerings, too, in my hands.
And while thus engaged, certain Jews from Asia³ found me
sanctified in the Temple, not surrounded by a crowd nor any
disturbance; and they ought to be here before you and
state their accusation, if they had anything to say to me.¹
22.
20. Or let these themselves say what offence they found
in me when I was standing before the sanhedrim; unless it
be concerning this one exclamation which I made as I stood
among them: Concerning resurrection from death am I this.
day being tried before you.
6
And Felix deferred the case, knowing more clearly
1 Easy, i.e. in the sense of not suspecting evil; devoid of anxiety,
because unconscious of disobedience towards God or malice towards men.
άπрóσкожоs means not looking forward, compare Matt. vi. 34, Mark xiii. 11.
2 Here probably is the key to the matter of the fall St. Paul got in this
attempt, see Philip. iv. 14. St. Paul states his own attitude as apostle of the
Gentiles in Rom. xi. 13-16. The time was not ripe for the turning of Israel
as a nation, and the jealousy he had provoked recoiled on himself. Compare
Lc. ix. 61, 62.
3 From Asia, that is, of course, the Roman province of that name, of which
Ephesus was the capital.
4 To me, not against me. The conception of the law-courts which under-
lies this narrative seems to be somewhat different to our own. Paul was there
to hear his accusers and make his reply. The Governor is relegated, for the
purposes of the trial, to a comparatively subsidiary function as umpire, to see
fair play and declare the result, rather than to express a decision of his own.
5 Being tried. As impostors and yet true, said Paul of himself (2 Cor. vi. 8).
Kρlvoμaι, which occurs both here and in chap. xxiii. 6, ante, might equally
apply either to judgment proper, or to unfair picking out, as there translated,
The Jews could not assign to it an invidious sense before Felix without
opening the question of their own disorderly proceedings, which Claudius
Lysias had witnessed.
Deferred the case. This is evidently the intention and true translation.
At the same time it is worth notice that aveßáλero might be literally translated
I
II 2
APOSTOLIC DOINGS.
:
1
the facts concerning the Way, saying: When Colonel
Lysias comes down I will go into your case. And he
instructed the captain to detain him, but in mild custody; and
not to hinder any of his friends from ministering to him.2
24. And after some days, Felix being won over³ with
Drusilla his wife, who was a Jewess, sent for Paul and heard
him concerning the faith in Christ. And as he discoursed
about righteousness, and self-control, and the judgment
which is destined to take place, Felix becoming frightened
said: Go for the present. When I have time I will call for
you; at the same time hoping, too, that money would be
given him by Paul, wherefore also he used to send for him
the more often, and converse with him.
27. And after two years had passed, Felix was succeeded
by Porcius Festus, and wishing to place the Jews under an
obligation, Felix left Paul bound.
XXV. Festus, therefore, having succeeded to the
Governorship, after three days went up to Jerusalem from
threw it up, i.c. was unable to decide it, and this was clearly the fact. There
was not a shadow of an accusation against Paul, and he ought to have been
released at once.
1 The intention seems to be that he was perfectly aware that the heart of
the matter had not been stated. In fact, the Jews could never bring it forward
in a Roman court, the official report concerning the trial and crucifixion of
Jesus of Nazareth being notoriously unfavourable to them.
Their own
conduct in stoning Stephen, and trying to kill Paul, was, of course, contrary
to all law and order, and as such could never be tolerated where Roman law
was duly administered.
2 Ministering to him, either to collect evidence he might want for his case
or to wile away the tedium of his detention. See also verse 26, sq.
3 Being won over. пapayevóμevos is evidently not meant physically here,
as there is no mention of Felix having left Cæsarea. Who could fail to be
won by Paul's constancy and upright conduct in the face of such persecution,
equally well known and understood both by himself and Felix.
APOSTOLIC DOINGS.
113
Cæsarea. And the chief priests and the first men of the
Jews laid information before him against Paul, and besought
him, asking a favour against him, that he would send and
fetch him to Jerusalem; arranging an ambush to kill him on
the road.
4. So¹ Festus answered that Paul was in custody in
Cæsarea, and that he himself was going out there directly:
Let, therefore, those among you who are able2 go down with
me, if there is anything in this man, and state the charge
against him.
6. And after spending among them not more than eight
or ten days, he went down to Cæsarea; and next day took
his seat in courts and ordered Paul to be brought.
7. And when he arrived the Jews who had come down
from Jerusalem stood around bringing many and grievous.
charges against him which they had no power to prove,
while Paul defended himself to the effect that neither towards
¹ So. ovv evidently implies that Festus was aware of their intention, and
parried it in his reply, while yet appearing to attach no importance to the
matter.
2 Able. There is a covert of irony in this word, which for once seems
susceptible of being conveyed in English, though it runs some risk of being
overlooked. Any of them it may be presumed was able to go to Cæsarea, if
he cared to; but Festus seems to hint that it would take a more able man
than any of them to establish anything against him.
3 Took his seat in court. καθίσας ἐπὶ τοῦ βήματος. At first sight it looks
as if ẞîµa were really used here for the judge's seat; but a little reflection will
shew that this is not so. Compare кaðýμevov étì td teλúvior in Matt. ix. 9.
and Mc. ii. 14, well translated in A.V. sitting at the receipt of custom. The
fact seems to be that to the Greek mind the interest in a law court really
centred around the two pulpits occupied by the parties to the suit, while the
judge and other functionaries formed a sort of chorus to the drama, like that
in their own tragedies.
¹ Stood around. Apparently they made no attempt to ascend the prose-
cutor's pulpit and formulate a definite charge,
114
APOSTOLIC DOINGS.
the law of the Jews, nor towards the Temple, nor towards
Cæsar had he been wanting.¹
9.
But Festus, wishing to oblige the Jews, said in reply
to Paul: Do you wish to go up to Jerusalem and there be
judged concerning these things under my protection ??
10. But Paul said: I have taken my stand in Cæsar's
court, and there I must be judged. The Jews have I no way
wronged, as indeed your own better judgment must tell you.
If, therefore, I am a wrong-doer, and have done aught worthy
of death I do not deprecate death. But if there is naught of
the things which these lay to my charge, no one has power
to oblige them at my expense.
I APPEAL TO Cæsar.³
12. Then Festus, after conferring with his assessors¹
answered, You have appealed to Cæsar. To Cæsar shall you
go.5
1 Had he been wanting. àµaprávw, to miss the mark, fail. Paul maintains
that he had given full measure all round. He does not say anything about
transgression, which had never entered his thoughts.
2 Under my protection. è μoû seems to mean, relying on me. The
question has more ground than might appear at first sight. Paul, as Festus
well knew, was the aggrieved man, yet he had never attempted to retaliate, or
even exerted himself to recover his liberty; either of which from Festus'
point of view he could easily have done, and surely he had had provocation
enough. Still Festus must also have known that Paul wanted his liberty,
and had every right to be free, and it was the mere mockery of his office to
ask such a question. Compare Romans iii. 9-18.
It is pro-
3 I appeal to Cæsar. Compare Mc. xiii. 11 and Acts. xxiii. 11.
bable that had Paul demanded instant release he might have had it.
4 His assessors. συμβούλιον, the conventus or σύνοδος (synod) of citizens
in the provinces, assembled to try cases on the assize days. (Compare ȧyópaivi
yovraι, chap. xix. 38, ante.) A certain number of these were chosen as judices
for the particular causes by the proconsul, and these were called consiliarii or
See Dean Alford's note under the passage.
assessores.
5 In all the story of Paul's apprehension and detention we may see how
fully Agabus's prophecy was fulfilled. What was James doing, and the elders,
and the myriads of converts, of which they spoke (chap. xxi. 17-20) for Peter
is not mentioned and may have been absent. Why did they not petition
Felix, or assail Festus when he took over charge, instead of leaving the
APOSTOLIC DOINGS.
115
13. And when some days had elapsed, Agrippa, the
king¹ and Bernice came down to Cæsarea to greet Festus; and
as they prolonged their stay there, Festus laid Paul's case
before him, saying: There is a certain man left in custody
by Felix, concerning whom when I went to Jerusalem, the
chief priests and elders of the Jews laid information before
me, asking for justice against him; to whom I replied that
it was not customary for Romans to make over a man as a
matter of favour,2 before the accused have his accusers face
to face, and gets an opportunity of defending himself on the
charge.
17. Accordingly, when they had assembled here, without
sanhedrim to take the initiative ? Even a bribe to Felix would hardly seem
contrary to the injunction recorded in Lc. xvi. 9, and if inexpedient from the
authorities in the Church might have been offered with a clean conscience by
a private individual, had any been minded to do so.
1
Cornelius had very likely left Judæa, still there were probably many
Romans, well disposed to Paul, who might have moved and got him released.
What were the Ephesian converts doing who had parted from him with such
affection? Chap. xx. 36-38, ante. The Ephesian Jews had been forward
enough, had in fact got him imprisoned; why did not the Ephesian Christians
get him released ?
In the absence of all action on his behalf the apathy of Felix and Festus is
not surprising.
1 Agrippa the King. Herod Agrippa II., son of the Herod mentioned in
chap. xii., ante. His kingdom was not so large as Festus' province, nor so
important, but it bordered on it, and Agrippa, a Jew himself, had the presi-
dency of the Temple and the power of appointing and removing the high priest.
His kingdom included Trachonitis, Gaulanitis, Batanæa, and Ituræa, with
the addition of Abilene; the whole forming a compact little dominion bordered
on the west by the Jordan from the Sea of Tiberias upwards, and having
Cæsarea Philippi as capital.
2 As a matter of favour. Observe that the Jews never preferred any
definite charge against him, but merely said he ought not to live. Indeed,
nothing could be established against him under any law, Jewish or Roman,
human or divine, and they were the offenders against law and knew it; but
being active and zealous, while Paul's allies were silent and inactive, they
nearly carried their point. God did not permit them to kill him, and used the
116
APOSTOLIC DOINGS.
making any delay,¹ I next day took my seat in court and
ordered the man to be brought. Concerning whom hist
accusers stood and brought no accusation of the things I
suspected, but had certain questions with him³ concerning
their own religion, and about a certain Jesus who was dead,
whom Paul asserted to be living.
20. And I being at a loss as regards the right procedure
about these things, asked if he was willing to go to Jerusalem,
and there be judged concerning these things. And when
Paul demanded to be kept for the hearing of Augustus, I
ordered him to be kept till I should send him up to Cæsar.
22. And Agrippa to Festus: I was wishing myself, too,
to hear the man. To-morrow, says he, you shall hear him.
23. Accordingly on the morrow, Agrippa and Bernice
having come with much pomp, and having gone into the hall
of the audience, along with colonels and the best men of the
city, Festus gave orders, and they brought Paul.
Roman power to rescue him from such a fate, but he does not intervene
where the men are proper actors.
Paul was His ambassador to men, and had been the channel of unspeakable,
and acknowledged, favour to multitudes. If they did not care enough about
the matter to intervene they were the losers, not Paul nor He. See Lc. xvi. 8,
and Matt. iii. 9. His best gifts to men are opportunities for action, the which
if they neglect, they are the principal losers.
ἀναβολήν μηδεμίαν ποιησάμενος, without
1 Without making any delay.
shirking the matter at all.
2 Stood, σTαlévtes, would seem to imply that they had no pleader, or man
of ability, to occupy the Bua and plead formally. Compare Tepiéσrnoav in
verse 7, ante.
3 Had certain questions with him. ζητήματα . . . εἶχον πρὸς αὐτὸν. There
were matters in dispute between them, but they laid no formal charge against
him (κατ' αὐτοῦ).
4
Compare Lc. xxiii. 8. We should fall into a complete misconception if
if we supposed the public life and conduct of Jesus of Nazareth formerly, and
Paul afterwards, to have attracted no attention on the part of the authorities.
Compare Lc iii. 15 and ix. 7-9.
APOSTOLIC DOINGS.
117
I
24. And Festus says: King Agrippa, and all you who
are present with us! You see this man, concerning whom
the whole multitude of the Jews' talked to me, both at
Jerusalem and here, crying to me that he must no longer
live; yet I apprehend that he has done nothing worthy of
death, and when he himself appealed to Augustus, I decided
to send him.
26. Concerning whom I have nothing definite to write
to the Lord; wherefore I brought him forward to you,
and especially to thee, King Agrippa; in order that when
the examination is over, I may have something to write.
For it seems to me an unreasonable thing³ when one sends a
prisoner, not also to signify the charges against him.
XXVI. And Agrippa said to Paul, You have leave to
speak concerning yourself. Then Paul stretched out his
hand and made his defence:
2. Concerning all the things which are laid to my charge
by Jews, King Agrippa; I hold myself happy in that I am
going to make my defence in your hearing this day; espe-
cially as you are cognisant of all the customs of the Jews,
1 Observe that this was a quite legitimate statement. The Christian
community by their silence and inaction had allowed Paul's enemies to speak
for them.
2 To the Lord. Observe that Festus applies to the Emperor the very word
that Paul habitually used in speaking of Jesus of Nazareth.
3 An unreasonable thing. Exactly so! This was the dilemma in which
he had been landed, because he had not released a man who had never been
charged of any offence.
¹ Concerning yourself. Paul is invited to take his hearers into his con-
fidence, and tell them his view of the case. Had Paul nourished any concealed
enmity, against the Jews or others, it would now have come out in the
endeavour to show how unreasonable was the treatment he had been sub-
jected to.
118
APOSTOLIC DOINGS.
1
and the things they are interested in. Wherefore I beseech
you to hear me patiently.
2
4. My life and conduct then, from my youth, how it
was from the beginning among my nation, and after I came
to Jerusalem, know all the Jews; who recognised me before-
hand as from above³ if they were willing to testify, how after
the clearest school of our religion I lived a Pharisee.
4
6. And now, on the hope of the promise made to our
fathers by God, am I placed on my defence; that hope which
our twelve tribes, serving with strenuous zeal night and day,
hope to reach. Concerning this hope am I called in question.
by Jews.5
The things they are interested in. Shrnua, that which is sought, here
meaning the objects in pursuance of which they study the Scriptures and
observe the law. Compare Jno. v. 39: "Search the Scriptures, for you hold
that you have lasting life in THEM, and they are those which bear witness
concerning me."
2 My life and conduct. This seems to be the force of Biwols here. Then,
µèv ovv, introducing his apologia pro vitá sua.
3 From above. Paul evidently says that he had been the hope of his nation,
who from the first recognised his true zeal and single-hearted devotion to the
God of his fathers. This seems to be the intention, and Paul maintains that
they were right then and wrong now.
A The clearest. aкpißhs, exact, accurate, precise, strict, true, perfect of its
kind. It is difficult to see how a Sadducee could make any claim to precision
or consistence as a follower of Moses and a believer in the Scriptures.
Accordingly we find the Scribes, ie. the men of education, those who could
read and write among an illiterate population, constantly classed with the
Pharisees; for it is hardly conceivable that one who took the trouble to read
the Scriptures himself, and this was the end of all Jewish education, could
deny angel or spirit. And indeed it is wonderful that the Jews should have
ever submitted to the leadership of such, and a terrible instance of how the
enemy leads men astray when they will not trouble themselves to use their
own powers of thought in order to be consistent and straightforward.
5 By Jews. No article is expressed, and the force of the words is only
marred by supplying one; the point is that Jews, of all men, should blame
him.
APOSTOLIC DOINGS.
119
8. Why is it judged among you a suspicious thing if
God raises dead men?
3
9. Nay, I myself believed that I was bound to do many
things opposed to the Name of Jesus of Nazareth; which
also I did in Jerusalem, and many of the saints I myself shut
up in prisons, having received the authority from the chief-
priests; and when they were killed I gave my vote against
them;4 and throughout the synagogues I often in treating
them constrained them to blaspheme, and being exceedingly
mad with them I was pursuing them even into cities beyond
5
the borders.
[2. And while thus engaged, being on my road to
Damascus with authority and power such as the chief-priests
¹ Among you.
Paul here identifies Agrippa with his nation, with whom
in Agrippa's person, he is pleading his cause.
2 Suspicious. Oтov seems to mean, a thing which should shake your
trust in Him. It doubtless means incredible, but has other suggestions too.
3 Nay. μèv obv. Here Paul seems to put himself back into the position of
his hearers, saying as it were: If you do regard it as incredible I can quite
understand it, for I was myself in the same attitude once that is now occupied
by my accusers, and that is the reason I cannot blame them or complain of
them.
1
4 Gave my vote against them, evidently meaning literally in the Sanhedrim.
See Dean Alfred's note under the passage.
5 Constrained them to blaspheme. Paul must not be understood as boasting of
what he had accomplished; he merely states what he had ignorantly tried to
do. He might use the words in this way, though none had actually blas-
phemed at his instigation. It should be noted here that much must have
been known to St. Luke which he made no attempt to record. So with
St. Paul himself; it is no object of the narrative to relate all the perils and
troubles he went through (See 2 Cor. xi. 24-28, and remember that the only
shipwreck St. Luke records had not then happened), but to trace out what
God was doing through him, which he does with such detail as even to
distinguish between the Holy Ghost and the spirit of Jesus, chap. xvi. 6, 7.
It may be observed too that those whom Paul had persecuted had evidently
made no resistance, so that Paul incidentally shows that he was now following
their example in showing forbearance to his persecutors.
1
120
APOSTOLIC DOINGS.
could give; at mid-day, while on the road, I saw, Oh King,
light from heaven beyond the splendour of the sun had
beamed about me and those going with me.
14. And when we had all fallen down to the earth,¹ I
heard a voice speaking to me and saying in the Hebrew
dialect: SAUL! SAUL!! WHY ART PERSECUTING ME? IT
IS STUBBORNESS2 IN THEE TO KICK AT THE GOAP.
BUT
15. And I said, Who art Thou, Lord? And the Lord
said: I AM JESUS, WHOM THOU ART PERSECUTING.
ARISE AND STAND UPON THY FEET. FOR I HAVE APPEARED
TO THEE TO THIS END, TO TAKE THEE FOR MY SERVANT
AND WITNESS OF THE THINGS THOU DIDST SEE AND
WHEREIN I SHALL APPEAR TO THEE." FOR I HAVE CHOSEN
THEE OUT OF THE PEOPLE AND THE NATIONS, TO WHOM
COMMISSION THEE. TO OPEN THEIR EYES THAT THEY
MAY TURN FROM DARKNESS TO LIGHT, AND FROM THE
LICENSE OF SATAN TO GOD. THAT THEY MAY LEARN TO
1 To the earth. Probably they were riding, and it seems quite possible that
all alighted, while Paul alone fell prostrate. However, Paul would be the last
person to give a clear account of the precise effect upon his companions, or
what they did.
2 Stubbornness. The action was hard, harsh in itself, and hard, painful
in its effects on Paul, both which views seem implied in σkλŋpóv. St. Paul
here practically pleads that he is under the influence of a higher power, which
has subdued him as a man does a restive ox.
3 St. Paul is explaining things to a large audience, and it is not to be
supposed that he recounts the exact words which were spoken at the time,
but the import and intention, much of which he probably did not understand
at the time.
¹ License. ¿ovola, power, means, authority to do a thing, the very word just
before used of the authority and power he had received from the chief priests.
License, however, is the English word here. God permits all things, see 1 Cor.
vi. 9-20, and notcs; but neither Satan nor any other creature can be happy
while violating his own nature by doing hateful things.
APOSTOLIC DOINGS.
121
PUT AWAY FAILURES AND RECEIVE INHERITANCE AMONG
THOSE SANCTIFIED BY FAITH IN ME.
19. Whereupon, King Agrippa, I did not fail to trust¹
the heavenly vision; but both to those in Damascus first,
and at Jerusalem, and to all the country of Judæa, and to the
nations, I carried the message to change their thoughts and
turn to God, doing works worthy of that change of mind.
2
21. Because of these things the Jews seized me in the
Temple, and tried to make away with me. Therefore, having
received succour, which comes from God, unto this day I
stand testifying to small and to great, saying nothing outside.
what the prophets also said were going to befall, and Moses.
23.
If the Christ is passible. If, first out of resurrection
from death, he is destined to proclaim light to the people
and the nations.
8
24. And as he made his defence thus, Festus says in the
great voice: YOU ARE RAVING, PAUL! YOUR MUCH READING
4
IS TURNING YOUR BRAIN.
1 I did not fail to trust, or I allowed myself to be persuaded. What else
could he do? he seems to say.
3
2 Having received succour, evidently referring to his rescue by Claudius
Lysias and subsequent protection by the Roman authorities, which he reverently
assigns, in addressing his own countryman, to the overruling providence of God.
If the Christ is passible. This is the meaning Dean Alford assigns to the
words, and seems eminently in keeping with the context and all that Paul
taught, viz. that Jesus of Nazareth is very man, and the pattern of men;
subject, therefore, to all the emotions proper to human nature, and differing
from us only in living in all things as truly becomes man to live, and so
winning and keeping the favour of God for mankind. See Philip ii. 5-11.
4 In the great voice. µeyάλy tỷ owvy, an expression only once used before
in the narrative, of Paul himself when he healed the cripple at Lycaonia, see
chap. xiv. 10. Festus, in fact, is uttering the very sentiments of the god of
this world, the flattering unction he lays to his soul to justify his treatment of
mankind. Compare Hamlet's speech to his mother Act 3, sc. 4. Also Psalm x.,
as translated from LXX. at the end of the epistle to Philippians. See also I Cor.
122
APOSTOLIC DOINGS.
1
25. But he says: I am not raving, your Excellency, but
am uttering forth words of truth and good sense; for the King
understands all about these things, to whom also I am speaking
with freedom and confidence. For I am persuaded that nothing
of all this is unknown to him; for this was not done in a corner.¹
27. Do you believe the prophets, King Agrippa? I
know you believe them!
28. And Agrippa to Paul: In short you are persuading
me to turn Christian.2
ii. 6-9 and notes. Also compare the speech of the unclean spirit, chap. xix.
15, ante.
It will be observed that Festus breaks in in the middle of a sentence. He
was puzzled all along, now he grasps at the only solution which seems possible.
¹ To Festus's charge of madness Paul replies with perfect calmness that he
is speaking sound sense, and that King Agrippa understands him perfectly.
And goes on to say that plenty of other people knew it too. He was not alone.
when he saw the vision he had just related, and his companions both saw the
light and heard the sound of the voice, though not the words. They saw also
its effect on Paul, and, because he was blinded, led him by the hand into
Damascus, and witnessed the result when he recovered, and knew that from
that day he was the strongest advocate of those whom he had been persecuting.
All this was doubtless public property, and, as such, well-known to Agrippa.
2 In short, you are persuading me to turn Christian. Agrippa assents to
what Paul had said, and gives Festus the true explanation, saving his amour
propre by giving him to understand that the matter is unintelligible to him only
because he knows nothing of the inner life of the Jews, of which, indeed, Festus
was well aware, and had made it the reason for mentioning the case to Agrippa.
In fact, Agrippa was discharging one of the functions which made him
valuable to the Emperor and which he was given his kingdom for the express
purpose of fulfilling, namely, to mediate between Jewish fanaticism and Roman
justice and common sense, and explain when fanaticism (?), as in Paul's case,
was harmless, and when it was murderous and dangerous. And, indeed, it
would seem that he had prolonged his stay for the express purpose of hearing
Paul, see chap. xxv. 14 and 22.
This translation is made from the revised text of Constantine Tischendorf,
and differs from that followed in A.V. and R.V. If, however, we read v bλlyw
με πείθῃ χριστιανὸν ποιῆσαι the sense would not be altered, as ἐν ὀλίγῳ would
still retain the same meaning, To put it briefly, and the rest we may well trans-
late you would persuade me and make a Christian of me.
APOSTOLIC DOINGS.
123
29. And Paul, I would to God, both in short and in long,
that not only you, but also all who hear me to-day, might
become even as I am myself, excepting these bonds.¹
30. And the King stood up, and the Governor, and
Bernice, and those who were sitting with them; and going
aside, talked together, saying: This man is doing nothing
worthy of death or of bonds.2 And Agrippa said to Festus,
This man could have been released if he had not appealed to
Cæsar.s
XXVII. And as it was decided that we should sail away
to Italy, they gave over Paul and certain other prisoners to a
captain named Julius, of Augustus' regiment; and going on
board a ship of Adramytium that was just going to sail for
1
1 Paul accepts Agrippa's summing up of his intention, adding that if he
talks till doomsday that will be the burden and intent of all he can say. Com-
pare 2 Cor. xii. 19 And adds further that he would like to convert not only
King Agrippa, but his whole audience.
2 Solvuntur tabulæ risu. This terrible man who ought not to live another
day, is a gentlemanly fellow, who has all the enthusiasm of his enemies with
none of their malice, and knows how to hold his own with Agrippa and Festus
without being offensive; and who, moreover, is so large-hearted that he does
not even wish any harm to those who have been notoriously seeking his life,
but rather defends them, by saying that he had done precisely the same thing
himself.
Indeed, they evidently feel indebted to him for a very pleasant morning's
entertainment, and are pleased and amused by his frank confession that he
would like to convert them all.
3 These words of Agrippa were doubtless understood by Festus as import-
ant, and as indicating the purport of his report on the case, which was the
very matter Festus had consulted him about. Paul had evidently made a very
favourable impression on them all, and had made a good beginning of his
testimony to Rome.
The narrative is told with no less insight than humour, and the display
(parraola) with which Herod and Bernice came in evidently tickled the writer,
as well as the presence of the colonels of the Roman army.
¹ Of Augustus' regiment. Just as we have regiments known as the Prince
of Wales' Own, and by similar titles,
124
APOSTOLIC DOINGS.
2
the Asiatic¹ ports, we put to sea; Aristarchus, a Macedonian
of Thessalonica, being with us.
3. And on the second day" we put in at Sidon, and Julius
treated Paul humanely, and allowed him to go to his friends
and be cared for by them.
4
4. And on putting to sea from thence, we sailed under
the lee of Cyprus, because the winds were contrary. And
after sailing through the sea by Cilicia and Pamphylia, we
touched at Myra, in Lycia; and there the centurion finding a
ship of Alexandria, bound for Italy, put us. on board her.5
7. And sailing slowly for many days, and having
arrived with difficulty off Cnidus,7 the wind being against us;
we sailed under the lee of Crete by Salmone; and rounding
¹ Asiatic. It must always be remembered that Asia, in this narrative,
means the Roman province so called, in which Adramytium was situated.
2 Aristarchus. It is evident, therefore, that his Macedonian converts, at
any rate, had not forgotten him, and probably many had come to see him in
his captivity; whence probably it came about that Felix hoped interest would
be made for him.
3 On the second day. Tỷ te érépa, indicating that one day intervened.
Other expressions are used for the next day.
4 Under the lee of Cyprus-that is, to eastward of it, as the next words
clearly show. It was, doubtless, a disappointment to the writer that they had
not a fair wind, but such a wind seldom blows in these parts at the time of
year at which they sailed; and the only resource is to creep along the coast of
Cilicia and Pamphylia by the help of the land breezes and the current along
the shore. See "The Voyage and Shipwreck of St. Paul," by Mr. Smith, of
Jordanhill.
She was not out of her course, but was working westward under the same
unfavourable conditions as the Adramyrian ship.
6 Sailing slowly. Врaduπλooûvres means beating to windward, as contrasted
with evovôpouéw, to run before the wind.
7 Cnidus, at the extreme S.W. corner of Asia Minor. The wind was not
such as to allow them to take the direct course across the Agean, but they
just managed to round the eastern end of Crete and creep along the coast to
APOSTOLIC DOINGS.
125
it with difficulty, we came to a certain place called Fair-
havens,¹ near which was a city, Lasæa.
9. And when much time had elapsed, and sailing was
already dangerous because the fast was now past, Paul
advised them, saying: Gentlemen, I see that sailing will be
accompanied by outrage and much injury, not only to the
cargo and the ship, but also to our lives.
II. But the centurion trusted the captain and the owner
of the ship" rather than the things Paul said; and the
harbour being inconvenient to winter in, the majority were
for putting out thence also, if they could manage any way to
reach Phoenix and winter there, a harbour of Crete looking
towards the north-east and south-east.4
6
13. And when the south wind blew softly," thinking they
were sure of their intent, they weighed anchor, and crept
close along Crete.
1 Fairhavens, just beyond which the coast trends away northwards. See
Mr. Smith's analysis before referred to.
2 Sailing, or rather the sailing, i.c. which you are contemplating.
Gentlemen. The Greek is simply avdpes, men. Paul addresses them on the
grounds of a common humanity, seeing that they are contemplating a course
which will expose them to insult and violence on the part of the god of this
world.
3 Centurion. It becomes important now to distinguish between the army-
captain, the navigator of the ship, and her owner, or the representative of the
owners, which is probably the meaning of vaúkλnpos.
A Phoenix, the ruins of which, under the name Phoniké, are still pointed
out locally near the modern Lutro. βλέποντα κατὰ λίβα καὶ κατὰ χῶρον, looking
down the S.W. wind and down the N.W. wind, must mean open towards the
N. E. and towards the S.E., which description fits Lutro exactly, where is the
only secure harbour in all winds on the south coast of Crete.
Blew softly, or blew underneath, which is the strict meaning of vπonvéw,
and probably the intention here, meaning that the clouds showed that the
upper currents were in a different direction.
0 Weighed anchor. apavres, having hoisted, i.e. having weighed anchor
and set sail,
126
APOSTOLIC DOINGS.
14. But not long after there hurled down from it¹ a
typhonic wind, that was called Euroclydon ; and when the
ship was carried along by it, and could not face the wind,
we yielded to it, and were carried before it.³
16. And running under the lee of a certain island called
Clauda, we scarcely had strength to get the boat aboard;
which when they had taken up they set to work to strengthen
the ship with undergirding; and fearing lest they should be
driven into the Syrtis and wrecked, they lowered the yard,¹
and so were driven.
18. And as we were exceedingly tempest-tossed, the
next day they jettisoned some of the cargo; and on the third
day we cast overboard with our own hands the deck-fittings.5
Down from it. Kar' auтns must mean down from Crete.
2 Euroclydon. This is the reading Tischendorf gives, and, if correct, no
doubt gives the sailors' name for the wind. Many manuscripts read evрakúλwv,
which would mean E.N.E.; and, as Mr. Smith shows conclusively, this must
have been the direction of the wind until they were finally wrecked at Malta.
3 Were carried before it. Had the wind been less violent they would, of
course, have hauled to on the starboard tack, in hope of reaching Phoenix, but
the ship could not face the wind.
Lowered the yard. Not entirely, or they would have been under bare
poles, and have drifted straight into the Syrtis, which it was their object
to avoid. They close-reefed the mainsail, setting all they could carry, so as
to sail as near the wind as they could. Lucian's description of an Alexandrian
cornship that put into Athens at about the same period and the representa-
tions of ships on coins, &c. of the time enable us to form a good idea of
St. Paul's ship. It doubtless had one big mast with a large square sail, and
a foremast raking sharply forward, almost like a bowsprit, but stepped well in-
board. This also carried a square sail, but of much smaller dimensions, which
was afterwards set when they ran the ship aground in St. Paul's Bay.
↳ Deck fittings. This seems the only possible meaning. σκευή is not the
yard (σkeûos) for that was in use; nor the foremast, for that was used after-
wards in beaching the ship. Okevý, equipment, attire, dress; used of the dress
of an actor, the uniform and equipment of soldiers, priests, and public officers,
also of horse furniture; must here mean awnings and other fair-weather
arrangements for comfort, which would present a surface to the wind and so
increase the lee-way; also any deck lumber which was liable to get adrift and
do damage in the storm.
APOSTOLIC DOINGS.
127
20. And when neither sun nor stars appeared for many
days,¹ and no small storm lay on us, henceforth we lost all
hope of being saved; being also in great want of food.2
Then Paul stood in their midst and said: You ought, my
men, to have obeyed my directions not to put out from
Crete, to reap this insult and loss. And now I recommend
you to be of good courage, for there will be no loss of life
among you, but only of the ship.
23. For there stood beside me this night, from the God
Whose I am and Whom I serve, an angel saying: Fear not
Paul. Thou must be presented to Cæsar; and lo! God
has granted thee all those who are sailing with thee.
25. Wherefore take courage, my men: For I trust God
¹ Neither sun nor stars appeared. It seems necessary here to correct the
popular misconception that ships are nowadays navigated by the compass,
and not by the sun and stars. Sailors know very well that the compass is
subject to variation; as also that the direction in which a ship travels is often
materially different from that in which her head points, especially when close-
hauled, as this ship was. The real use of the compass is to keep the ship's
head in some definite direction between the astronomical observations; the
position of the ship at noon being daily calculated from astronomical observa-
tions by all careful navigators.
2 Being also in great want of food. Here we see the physician again and
his careful diagnosis. There was really no reason to despair, but cooking.
being difficult, if not impossible, they went without their meals, and even
neglected to eat the biscuit or other provisions which were available, and so
bodily weakness, added to the mental anxiety, made them despondent.
3 Obeyed my directions. weidaрxeîv, to obey one in authority. Paul
intimates that he knew they were courting insult and violence at the hands of
the god of this world. He is not, however, merely indulging in the luxury
of saying I told you so; on the contrary, by pointing out the correctness of
what he had said before, he is preparing them to trust in his present more
cheerful predictions.
1
deî
Be presented to Casar. Καίσαρί σε δεῖ παραστῆναι. Compare παρέστησαν
καὶ τὸν Παῦλον αὐτῷ, chap. xxiii. 33. Paul had appealed to Cæsar for pro-
tection from the murderous designs of the Sadducees, and this was perfectly
understood.
K
128
APOSTOLIC DOINGS.
that so it will be, even as he has told me. But we must be
wrecked on a certain island.
27. And when the fourteenth night was on us, as we
were being carried through the Adriatic,¹ about the middle of
the night the sailors suspected that they were nearing some
land, and having sounded found twenty fathoms. And after
standing by a little they sounded again, and found fifteen.
fathoms; and fearing lest we should be wrecked somewhere
where it was rocky, they let go four anchors³ from the stern,
and prayed for daylight.
30. And when the sailors were seeking to flee out of the
ship, and had lowered the boat into the sea professing that
they were going to lay out anchors from the bows, Paul said
The Adriatic. Not that we now call by this name. The words indicate
the idea which the seamen in charge had of their position; namely that they
were being carried across what they termed Adria.
2 Or more exactly, and quite in keeping with nautical phraseology, that
some land was coming towards them.
3 Four anchors. It is evident that the ship was well found and in capable
hands. The anchorage is of the best, and it will be found on record that
there need be no fear of an anchor not holding, and so long as her tackle
holds no ship need fear being blown ashore.
The analysis of Mr. Smith is very interesting. It is evident that the
seamen knew what they were about, and as soon as they sounded the first
time, they at once made preparations for anchoring the ship by the stern;
keeping the lead going at short intervals,
Their first sounding must have been made off Cape Malea, the breakers of
which were doubtless heard by the sailors in passing. After this they would
pass through deeper water till they came to the bay still called after St. Paul
from this incident. Here the water began to shoal rapidly, and they let go
the anchors just in time to avoid being driven ashore.
That they had lead to heave, and anchors and cables ready, as well as
others which it was afterwards proposed to lay out from the bows, shews
clearly that okevń, in verse 19, does not mean the tackling, but the dress of
the ship, that is superfluities rather for show than use, or at least such as
could be spared under the circumstances; and certainly not any important
gear.
}
APOSTOLIC DOINGS.
129
to the centurion and to the soldiers: Unless these stay on
the ship, you cannot possibly be saved. Then the soldiers.
cut away the tackling of the boat and let her fall off.
33. And until day was near breaking, Paul was exhorting
them all² to take food, saying: This is the fourteenth day
that you are wearing out in expectation without food, having
taken nothing; wherefore I exhort you to take food. For
this is for your safety. For a hair shall not be lost from the
head of any one of you.
35. And having said this, he took bread and gave grateful
thanks to God before them all, and having broken he began
to eat. And they all plucked up courage and themselves
also took food. And we were, all told, on board the ship
two hundred and seventy-six souls. And having eaten their
fill they lightened the ship, casting out the wheat into the sea.
39. And when it was day they did not recognise the
land, but they made out a certain bay with a beach, into
into which they proposed, if possible, to run the ship ashore.
3
Observe that though Paul had been given the lives of all on board, he
does not neglect any precaution for his own safety or that of his companions.
So far was this from Paul's conception of the matter that he regarded the
gift as a trust, to be redeemed by care and caution on his part-in fact from
the time it was made he felt himself responsible for their safety, as we see by
the way he takes the lead and watches over the safety and welfare of all.
2 Was exhorting them all. Evidently in a howling storm two hundred and
seventy-six people could not be addressed at once. He must have gone
round to them looking them up in groups or individually, as he found them
scattered about the ship.
Observe, too, that this was no casual display of piety, but a well-calculated
effort to instil into them his own trustful spirit and courageous attitude, and
to raise them out of the despondent condition into which they had fallen.
3 With a beach. It would be superficial to remark that every bay has a beach.
The coast on both sides rises steeply from the sea, without a gently sloping
beach, as here described; and had they not anchored when they did they
would have been blown ashore much more unfavourably.
130
APOSTOLIC DOINGS.
And cutting loose the anchors they let them go into the sea,
at the same time letting up the handles of the steering oars,1
and raising the foresail to the blast, they held down for the
beach. And lighting on a place where two seas met they
beached the ship; and the bows stuck fast and remained
unmoved, but the stern was broken by the shock. 3
42. And the soldiers proposed to kill the prisoners lest
any of them should escape; but the centurion, wishing to
1 Letting up the handles of the steering oars. The ship was steered by
means of two huge paddles over the 'after quarters of the ship. The handles
of these were joined by some arrangement of the nature of a cross-bar, so that
they could both be worked together. In anchoring by the stern these paddles
had been lifted out of the water. Now they are let down again to steer the
ship, and the handles rise. All this was doubtless watched with keen interest
by a man of the narrator's observant habits.
α
2 The foresail, Tòv àρтéμwva. As already stated the ship probably had but
two sails, the huge square mainsail, which was much too large for the present
purpose, and a smaller square sail rigged on the smaller mast forward, and
used when it was necessary to set sail forwards, or when the mainsail was too
large for use.
Hitherto they had been sailing as close-hauled as they could manage, but
the bay they proposed to run into was almost direct to windward; so by
setting the foresail, and holding down with the port oar, they had every
prospect of running safely where they wanted to go. At the same time the
sail being so far forward they would need to use the steering oars vigorously
to modify their course at all.
3 Was broken, éλúeтo, meaning it was shattered and disabled, not that a
breach was made at once, but that the destruction was begun; which doubtless
was continued by the waves breaking upon it, but Tv Kvμάтwν seems to be a
later addition and quite unnecessary.
It was
This must not be regarded as a brutal proposition on their part.
part of the Roman discipline which held the world in subjection. The first
impulse of the gaoler at Philippi, when he thought his prisoners had escaped,
was to kill himself. See chap. xvi. 27, ante. Compare also I. Kings xx. 35, 43.
From the expression following, about bringing Paul through safe, it seems
probable that he had received instructions, probably informal, to that effect.
A Jew with Paul's zeal for his nation yet loyal to Rome, was a singular
phenomenon, and likely to be appreciated by the Roman authorities, just as
an able and loyal Punjaubi would be in the early days of its annexation, or
indeed at the present day.
APOSTOLIC DOINGS.
131
bring Paul through safe, prevented them from carrying out
the plan, and gave orders that those who could dive should
first cast themselves out and get ashore, and the rest, some
on planks, and some on some of the things from the ship.
And so it befell that all got safe through to land.
XXVIII. And when we had got through safe, then we
discovered that the island was called Melita. And the bar-
barians showed us more kindness than we could have
expected; for they lighted a big fire and took us all to it
because of the present rain, and because of the cold.
2
3. And when Paul had twisted together, a quantity of
firewood, and was placing it on the fire, an adder coming out
through it away from the heat fastened on his hand. And
when the barbarians saw the beast hanging from his hand,
they said to each other: Assuredly this man is a murderer,
whom, though he has escaped safe from the sea, justice did
not permit to live.
5. Thereupon he shook off the beast into the fire and
suffered no harm. And they were expecting that he was
3
кат
¹ More than we could have expected. The Maltese were barbarians, kaт
¿oxhy, knowing neither Greek nor Latin, and perhaps this was how they first
learned where they had landed. In far more civilised countries the inhabitants
along the shore have been wreckers pure and simple, who would have been
very little disposed to offer any sort of help.
The Maltese, however, seem to have done all they could. On a small
island it would be difficult to house nearly 300 men at a moment's notice.
Tuρày seems to mean more than a fire, its English derivative, pyre, suggests a
big pile of wood, and if it was to be of any use to so many people wet through
to the skin it must have had large dimensions.
2 Twisted together. It does not appear that he foraged for them, but merely
twisted a faggot from the supply that lay ready.
3 Suffered no harm. It is to be presumed that the Maltese knew whether
it was venomous or not, and clear that it got its fangs well fixed, so that we
may well conclude that this was a case in which the promise was fulfilled
recorded in Mc, xvi. 18. See also Lc. x. 19.
¡
132
APOSTOLIC DOINGS.
going to become inflamed, or fall down suddenly dead. And
when they had been a long while on the look out, and saw
nothing unusual befall him, they changed their minds, and
said he was a god.
7. And among those about that place were estates
belonging to the first man of the island, named Publius; who
took us up and lodged us three days in kindly fashion. And
it happened that the father of Publius lay sick, suffering from
fever and dysentery, to whom Paul went in; and having
prayed and laid his hands upon him, healed him.
9. And after this happened, the rest too who were in the
island and had diseases, came to him and were treated. And
they paid us honour in many ways, and when we set sail they
loaded us with things we needed.
II. And after three months we set sail in a ship that had
wintered in the island, an Alexandrian named for the
Dioscuri. And touching at Syracuse we remained three days;
and thence, making a circuit, we came to land at Rhegium.
And after one day, the south wind coming on, we
made Puteoli in two days, where having found brethren we
were begged to stay on with them seven days; and thus we
went to Rome.
15. And thence the brethren, having heard the news
about us, came out to meet us as far as Appii Forum and
Three Taverns, whom when Paul saw, he gave grateful thanks
to God and took courage.
16. And when we got to Rome the centurion made over
the prisoners to the general in command, and Paul was
¹ The general in command. orратоπedáρxns, the man in command of the
Castra Prætoriana,
APOSTOLIC DOINGS.
133
allowed to live by himself with the soldier in charge of
him.1
17. And it so befell that after three days he called
together those who were the first men among the Jews, and
when they were come together, he said to them: I, brethren,
having done nothing against the people, or the ancestral
customs, was given over a prisoner from Jerusalem into the
hands of the Romans. And they, after examining me, were
wishing to release me, because there was no cause of death
in me. But when the Jews spoke against it, I was constrained
to appeal to Cæsar, not as having any accusation against my
nation.
20. For this reason, therefore, I invited you to see and
speak to me, because for the sake of the hope of Israel am I
bound with this chain.
21. And they said to him: We neither received letters
concerning you from Judæa, nor has any one of the brethren
arrived with tidings, or said anything bad about you. But
we should like to hear from you what you think; for con-
cerning this school it is well known to us that it is every
where spoken against.
1 By his tact throughout, Paul arrived at Rome as the victim of fanatical
persecution on the part of the Jews, or rather of the Sadduceean party, for it
must have been well known that there were many Jews who were well disposed
towards him; and doubtless Agrippa's remark-that he might have been
released if he had not appealed to Cæsar-went with his case.
2 The Romans wished to release him because there was no cause of death in
him. Shall not the Judge of all the earth do right? Does He condemn any
man to death without cause ? Not so. The god of this world is a man-slayer,
and we get condemned to death because we do not appeal to the higher Court
where our only true Advocate stands on our behalf. He has tasted death for
every man, and if we take shelter under Him we cannot come under con-
demnation.
134
APOSTOLIC DOINGS.
23. And having appointed him a day, a large audience
came to him at his lodging, to whom he set forth the matter,
bearing solemn testimony to the kingly rule¹ of God, per-
suading them concerning Jesus from the law of Moses and
the prophets, from early morning till evening.
24. And some were persuaded by the things he said, and
others did not believe. And not being agreed among them-
selves they went away, Paul having said one word: Well
spoke the Holy Spirit through Isaiah the prophet to your
fathers, saying: Go to this people and say, You will hear
with the ear, and understand not; and looking you will look,
and see not. For the heart of this people is grown fat and
stupid, and they hardly hear with their ears, and their eyes
did they close. Lest perchance they should see with their
eyes, and hear with their ears, and understand with the
heart, and turn to me, and I will heal them.
28. Be it known to you, therefore, that this deliverance of
God was sent to the nations; and moreover they shall hear it.
30. And he remained for two whole years in his own
hired house, and received all who came in to him ; proclaiming
the Reign of God, and teaching the things concerning the
Lord Jesus Christ with all freedom of speech, without
hindrance.
1 Kingly rule, or Reign, or Royal Majesty; Baoiλela includes all these.
The Government, or Royal rule, of God is everywhere present for those who
choose to submit; and assuredly there is nothing worth having outside it. All
are subject to it, consciously or not, and true happiness is only to be found by
conscious submission to it and joy in it. This in fact is HEAVEN, and rebellion
against it H-L!
2 Was sent. Not has been sent. It was originally intended for all man-
kind, though Israel were to be the channel through which it was to reach
them. If his countrymen did not understand their part of the work it would
not stand still on that account. Compare chap. xiii. 46, 47.
APOSTOLIC DOINGS.
135
APPENDIX.
I.
THE PASSAGE OF THE RED SEA.
From the Septuagint.
1
And Pharaoh drew near. And the sons of Israel looked
up and saw with their eyes, and the Egyptians were
encamped behind them; and they were greatly afraid. And
the sons of Israel cried aloud to the Lord, and they
said to Moses, Because there were no tombs in the land
of Egypt did you bring us out to kill us in the desert?
What is this that you have done to us in bringing us forth
out of Egypt? Was not this the word which we spoke to
you in Egypt, saying: Leave us alone that we may serve the
Egyptians? For it was better for us to serve the Egyptians
than to die in this desert.
And Moses said to the people, Be of good courage.
Stand and see the deliverance which comes from the Lord,
which He will work for you to day; for like as you have seen
the Egyptians to-day, you shall not see them again forever
and a day. The Lord will fight for you, and you shall be still.
1 And Peter went down from the boat and walked on the waters, and was
going to Jesus, but seeing the wind strong he was afraid, and, beginning to
sink, he cried, saying: Lord! save me.
136
APOSTOLIC DOINGS.
BUT THE LORD SAID TO MOSES, WHY ART SHOUTING
TO ME? SPEAK TO THE SONS OF ISRAEL, AND LET THEM
MARCH OFF.
And thou, raise aloft with thy staff and stretch forth thy
hand over the sea and break it, and let the sons of Israel go
in into the midst of the sea down the dry passage. And lo, .
will harden the heart of Pharoah and of all the Egyptians,
and they shall go in after them. And I will be glorified in
Pharoah and in all his army, and in his chariots and his
horses. And all the Egyptians shall know that I am Lord.
Ex. xiv. 10-18.
II.
THE DYING SPEECH OF SIGMUND THE VOLSUNG.
To whom Odin sent a sword with which he continued
victorious till it was shattered by striking the weapon of
Odin's messenger, sent for the purpose.
To his wife who finds him on the battle-field.
((
Nay," said he, "my heart hath hearkened to Odin's bidding
and will.
For to-day have mine eyes beheld him: nay he needed not
to speak.
Forsooth I knew of his message, and the thing he came to
seek.
And now do I live but to tell thee, of the days that are yet
to come:
And perchance to solace thy sorrow: and then I will get me
home
To my kin that are gone before me. Lo, yonder where I stood,
The shards of a glaive of battle, that was once the best of the
good.
APOSTOLIC DOINGS.
137
Take them and keep them surely. I have lived no empty days;
The Norns were my nursing mothers; I have won the people's
1
praise.
When the Gods for one deed asked me, I ever gave them twain;
Spendthrift of glory I was, and great was my life-days' gain;
Now these shards have been my fellow, in the work the Gods
would have;
But to-day hath Odin taken the gift that once he gave.
I have wrought for the Volsungs truly, and yet have I known
full well,
That a better one than I am shall bear the tale to tell:
And for him shall these shards be smithied; and he shall be
my son,
To remember what I have forgotten, and do what I left
undone.
Under thy girdle he lieth, and how shall I say unto thee,
Unto thee, the wise of the women, to cherish him heedfully.
Now, wife, put by thy sorrow for the little day we have had ;
For in sooth I deem thou weepest: The days have been fair
and glad,
And our valour and wisdom have met, and thou knowest they
shall not die.
Sweet and good were the days, nor yet to the Fates did we cry
For a little longer yet, and a little longer to live;
But we took, we twain, in our meeting, all gifts that they
had to give :
Our wisdom and valour have kissed, and thine eyes shall see
the fruit,
And the joy of his days that shall be, hath pierced my heart
to the root,
138
Grieve not for me; for thou weepest that thou canst not see
my face,
How its beauty is not departed, nor the hope of mine eyes.
grown base.
Indeed I am waxen weary; but who heedeth weariness
That hath been day long on the mountain, in winter weather's
stress,
APOSTOLIC DOINGS.
P
And now stands in the lighted doorway, and seeth the king
draw nigh;
And heareth men dighting the banquet, and the bed wherein
he shall lie?"
From the Story of Sigurd the Volsung, as told by William
Morris. The following is from the same:-
ODIN'S MESSENGER TO SIGURD SIGMUND'S SON.
Then spake the elder of days: "Hearken now Sigurd and
hear,
Time was when I gave thy father a gift thou shalt yet deem
dear.
And this horse is a gift of my giving :-heed nought where
thou mayest ride :
For I have seen thy fathers in a shining house abide,
And on earth they thought of its threshold, and the gifts I
had to give:
Nor prayed for a little longer, and a little longer to live.
1
$
APOSTOLIC DOINGS.
139
III.
THE GIVING OF THE MANNA.
From the Septuagint.
And they marched away out of Elim and came, all the
assembly of the sons of Israel, into the desert of Sin, which
lies between Elim and Sinai.
And on the fifteenth day, in the second month after they
were gone out of Egypt, the whole assembly of the sons of
Israel grumbled at Moses and Aaron.
And the sons of Israel said to them, It had been better to
have died by the plagues of the Lord in the land of Egypt,
when we sat at the cauldrons of the meats,¹ and ate bread as
much as we pleased. For you have brought us forth into
this desert to kill all this assembly with famine.
And the Lord said to Moses, See,
rain for you bread
out of heaven, and the people shall go forth and collect it
daily for the day; in order that I may try them if they will go
by My appointment or no. And it shall be, on the sixth day
they shall get ready whatever they bring in, and it shall be
double whatever they collect daily for the day.
And Moses and Aaron said to all the assembly of the sons
of Israel, At even you shall learn that the Lord brought you
forth out of the land of Egypt, and in the morning you shall
see the glory of the Lord, in that he gave ear to your mur-
muring at God. And we, what are we that you grumble at us?
And Moses said, When the Lord gives you at eventide
flesh to eat, and bread in the morning to the full, because the
dokaj
1 The cauldrons of the meats. Not simply meat, flesh; but the variety of
meat diet they enjoyed there; though it is doubtful if the majority of them
really lived in much luxury.
140
APOSTOLIC DOINGS.
Lord listened to your murmuring wherewith you grumbled
For your murmuring is not
against us. And what are we?
And what are we?
against us, but in fact against God.
And Moses said to Aaron, Say to all the congregation
of Israel: Come near before God, for he has listened to your
murmuring. And when Aaron spoke to all the congregation.
of the sons of Israel, they turned back into the desert, and
the glory of the Lord was seen in cloud.
1
And the Lord spoke to Moses, saying: I have listened to
the murmuring of the sons of Israel. Speak to them and
say, Towards evening you shall eat flesh, and in the morning
you shall be filled with bread; and you shall know that the
Lord am your God.
And evening came on, and quails came up and covered.
the encampment. And in the morning it befell, when the
dew ceased round the camp, and lo! on the face of the desert,
as it were, husked corn,³ like white coriander seed, like snow
on the earth. And when they saw it the sons of Israel
said one to another, What is this? For they knew not what
it was.
And Moses said to them, This is the bread which the
Lord has given you to eat. This is the saying which the
1 Turned back into the desert. Apparently then they had set their faces
towards Egypt.
2 Quails.
The LXX. have дpтuyoμńтрa, which is said to be a bird that
migrates with the quail (oprug), perhaps the land-rail. But the exact species
is clearly of no great importance-at least, in our present state of ignorance.
3 Husked corn. λeñтós, peeled, husked; píupa te λétt' ¿yévovro, of barley
being thrashed out. Also fine, small, delicate.
1 Snow. mayos might mean either frost or snow, but it is clear that it was
much more plentiful than hoar-frost ever is, or it could not have been gathered
in such quantities as three quarts per head; and indeed could hardly have
been gathered at all without collecting a quantity of dirt too.
APOSTOLIC Doings.
141
Lord has appointed: Collect of it each for those who live
with him, an omer¹ per head according to the number of
your souls. You shall gather it each with those who share
his tent.
1
And the sons of Israel did so, and collected, one much
and one little; and when they measured it with an omer he
who had collected much had no surplus, and he who collected
little did not come short; they had collected each for those
who camped with him.
And Moses said to them, Let no one leave of it till the
morning. And they did not listen to Moses, and some of
them left of it till the morning; and it bred worms, and
stank; and Moses was angry with them. And they collected
it morning by morning, each what he needed; and when the
sun was hot it melted.
And it befell on the sixth day they collected twice as
much as they needed, two omers for each one; and all the
rulers of the congregation went in and brought word to
Moses.
And Moses said to them, Is not this the word which the
Lord spoke? To-morrow is a sabbath of holy rest to the
Lord. Bake whatever you bake, and boil what you choose
to boil; and all that is over put aside, and leave till the
morning. And they left over of it till morning, as Moses
1
¹ Omer. The Greek word is youóp, which is probably a transliteration of the
original word, as it is not classical. Following the A.v. and taking the Ephah
to be about a bushel, which it appears to have been, then the tenth part of an
Ephah would be rather more than three quarts, the bushel containing 32 quarts.
The allowance per head was therefore a very liberal one. A quart of corn or
meal is about a man's ration, but the manna was evidently much lighter, and
measure for measure probably weighed much less than either corn or meal;
compare Numb. xxi. 5.
142
APOSTOLIC DOINGS.
instructed them; and it did not stink, neither was there a
worm in it.
And Moses said, Eat to-day. For it is a sabbath to-day
to the Lord; it will not be found on the plain. Six days you
shall collect it, and on the seventh is the Sabbath, and there
will be none that day.
And it befell on the seventh day some of the people went
out to collect, and found none. And the Lord said to Moses,
How long will you be unwilling to listen to My injunctions
and My law? See! For the Lord gave you a Sabbath this
day; therefore He gave you on the sixth day the bread of
two days. You shall sit in your houses, let no one go forth
out of his place on the seventh day. And the people kept
the sabbath on the seventh day.
And the sons of Israel gave it a name, its name is manna,¹
and it was like white coriander seed, and its taste like pastry
in honey.2
And Moses said, This is the word which the Lord hath
appointed. Fill the omer with the manna to be laid up for
your descendants, that they may see the bread which you ate
in the desert, when the Lord led you forth out of the land of
Egypt. And Moses said to Aaron, Take a jar of gold, and
fill it full with the omer of the manna ;" and you shall put it
1
¹ Manna. The well-known English word is retained although LXX. have
in tuis chapter μáv. In the Apocalypse however (ii. 17) St. John writes µávva,
and we find the same word in the epistle to Hebrews ix. 4.
2 Pastry in honey. Probably meaning pastry made with honey, i e. some-
thing like what we call plain cake, as we use sugar to sweeten things.
* Observe that the jar was to be filled full when the omer of manna was
poured into it; in other words this jar was a standard of measure to record
the capacity of the omer. There are many indications that the Israelites had
a special and divinely given system of weights and measures. See Levit. xix.
35-37, A.V. where the ephah is a dry measure like the bushel; and the hin, a
liquid measure like our gallon. Meteyard is plainly Anglo-Saxon.
APOSTOLIC DOINGS.
143
I
1
aside before God to be carefully kept for your descendants,
as the Lord appointed Moses. And Aaron laid it up before
the testimony¹ for safe custody.
And the sons of Israel ate the manna forty years, until
they came into the inhabited country. They ate the manna
till they came into the region of Phoenicia. And the Omer
was the tenth part of the Ephah.2 (Exodus xvi.)
1 Before the testimony, μapтúpiov. The tabernacle was not yet constructed.
When the ark was constructed Moses was told that he was to put in it "the
testimonies (μaprúpia) whatever I shall give thee." (Ex. xxv. 16.) In 1 Kings
viii. 9, we are told distinctly that there was nothing in the ark except the two
tables of stone which Moses put in at Horeb; but this was long after. The
writer of the epistle to the Hebrews states that in the Tabernacle the ark con-
tained also the golden jar of manna and Aaron's rod that budded. Heb. ix. 4.
2 The Septuagint has here, the tenth part of the three measures, from
which it would appear that the measure (μéтpov) of the Septuagint was the
third part of the original Ephah, which had fallen into disuse when the trans-
lation was made.
It is important to observe how the giving of the Manna was thus made
instrumental in teaching Israel the observance of the Sabbath as a day of rest,
for the worship of God, and the cultivation of family life-they were not to go
abroad but stay in their tents, Ex. xvi. 29-and also became the occasion of a
standard of capacity measure, for such evidently the golden jar was, which
Aaron must have made specially for the purpose of storing the Manna in
accordance with the directions given.
But the lesson above all, which one would think could hardly have been
missed by any one, was that physical difficulties have absolutely no existence
for the Almighty. If His people will but listen to Him, and do reverently
and joyfully what He says, then He can and will lead them forward, and they
will get to know Him, which is the end and aim of all that He does. But for
this end they must use the natural powers which he does give them, and be
found faithful in that which is least. The occasion is of no importance; if
trustful, loving obedience is manifested, then the way is opened for an advance.
If this is neglected no advance is possible.
L
144
APOSTOLIC DOINGS.
IV.
HOREB.
From the Septuagint.
And in the third month of the exodus of the sons of
Israel out of the land of Egypt, on that very day they came
into the desert of Sinai. They removed from Rephidim and
came into the desert of Sinai, and there Israel pitched camp
before the mountain.
And Moses went up into the Mount of God, and God
called to him from the Mount, saying:
Thus shalt thou say to the house of Jacob, and carry
word to the sons of Israel.
Yourselves have seen all that I have done to the
Egyptians, and I have taken you up as on eagles' wings,
and have brought you to Myself.
And now if you will heedfully hear My voice and keep
My covenant, you shall be to Me a people distinguished
from all the nations, and you shall be to Me a Royal
Priesthood and a Holy Nation.
These words shalt thou speak to the sons of Israel.
And Moses came and called the elders of the people, and
laid before them all these words which God had drawn
up for
them. And all the people answered with one consent, and
said: All whatever God said we will do and will hear. And
Moses brought these words to God.¹
And the Lord said to Moses: Lo! I come before thee
in a pillar of cloud, so that the people may hear Me speak-
ing to thee, and trust thee forever.
jún
¹ Observe that these words only describe Moses' action and intention. It
was not until the Lord had spoken that Moses reported the words of the
people.
APOSTOLIC DOINGS.
145
And Moses brought tidings of what the people had said
to God. And the Lord said to Moses, Go down and
protest solemnly to the people, and sanctify them to-day
and to-morrow, and let them wash their clothes. And let
them stand ready against the third day, for on the third
day the Lord will descend on to Mount Sinai before all
the people. And thou shalt set bounds to the people all
round, saying: Take heed to yourselves not to go up into
the mountain, nor to touch it. Every one who clings to
the mountain will end in death. No hand shall grasp
it; for he will be stoned with stones or shot down with a
bolt; whether it be cattle or whether it be man it shall not
live. WHEN THE TRUMPET SOUNDS LONG THEY SHALL
GO UP ON TO THE MOUNT.3
¹ Observe carefully, in connection with what follows, that Moses was the
only one of the company who did not end in death, speaking physically.
2 No hand shall grasp it. άπтоμаι with genit. as here, means to grasp, lay
hold of, hang on by. The same word just before is translated cling to. They
were to cleave to their God, not to the mountain. Practically it is evident
that Israel after the flesh did cling to the mountain (and continue to do so to
this day) and to the tables of the law, and other material objects. They have
never passed beyond them, as they were intended to do.
3 When the trumpet sounds long. Here the Hebrew text is followed,
the LXX. giving a manifestly wrong translation. They have "When the voices
and the trumpets and the cloud goes away from the Mount they shall go up
on to the Mount."
This is clearly a gloss, the translators not believing or not liking to confess
that so great a mistake had been made as the true reading makes manifest.
See 2 Cor. iii. 14, and compare the action of the chief-priests when they
received the Roman soldiers' report of the Resurrection, Matt. xxviii. 11-15.
The A.V. here seems to give a perfectly correct reading if they shall come
up to the mount be understood in the sense of going up on to the Mountain
itself. Dr. Friedlander, Principal of the Jews' College, on being consulted,
assured the writer without hesitation that this is the real meaning of the
Hebrew. He also gave the following translation direct from the Hebrew
text: When the trumpet sounds long they may go on to the mount. The verse
is printed in capitals in order to call attention to it, as this is essential to any
real appreciation of the narrative.
146
APOSTOLIC DOINGS.
And Moses went down out of the mountain to the people
and sanctified them, and they washed their clothes. And he
said to the people, Get ready three days. Go not near a
woman.
And it came to pass on the third day, as the dawn came
on, there were voices, and lightnings, and a cloud of darkness
on Mount Sinai, the voice of the trumpet sounds mightily;
and all the people who were in the camp were terrified.
And Moses led forth the people to meet with God out of
the encampment, and drew them up beneath the mountain.
And Mount Sinai smoked all over because God had
descended upon it in fire; and the smoke went up like the
smoke of a furnace, and all the people were greatly terrified.
And the voices of the trumpet went on advancing with
greatly increased power. Moses spoke,¹ and God answered
I
him with a voice.
And the Lord descended on to the Mount Sinai, on to
the peak of the Mount; and the Lord called Moses on to
the peak of the Mount, and Moses went up.
And God spoke to Moses saying, Go down and charge
the people solemnly, lest they come near to God to
examine and many of them fall.
And let the priests who approach the Lord God be
sanctified, lest the Lord turn away from them.
And Moses said to God, the people will not be able to
1 Moses spoke. Observe the abruptness of the construction here, betraying
a consciousness that a serious mistake was committed.
The trumpets were sounding the advance for the nation who had been
chosen for a Royal Priesthood to God among men, and Moses spoke. Well
might St. Paul say "Who is sufficient for these things ?"
Moses stands out a giant indeed among men, but when compared with
what the Almighty would have had him to be!
APOSTOLIC DOINGS.
147
धे
go up to the Mount Sinai; for Thou didst charge us
solemnly, saying: Set bounds to the Mountain and sanctify it.
And the Lord said to him, March. Go down. And
come up, thou and Aaron with thee. But let not the
priests and the people force their way to go up to God,
lest perchance the Lord destroy some of them.
And Moses went down to the people, and told them.
(Exodus xix.)
1
¹ March; Badí(w, to walk, go slowly, march. A very singular word at such
a juncture.
148
APOSTOLIC DOINGS.
V.
1
NOTE ON ROMANS v. 20.
And law came in as by a side wind in order that the
blunder might be magnified.
In the light of the previous translations we may see
how true this was. From the time God set Himself to
deliver the sons of Israel out of bondage, until He brought
them to HIMSELF at Sinai no law was given; but all was
done by personal instruction and direction from point to
point; the object evidently being that Israel might long to
know to know his God, Who was taking such interest in
them and working so wondrously for them.
Accordingly when Moses reported to God the reply of
the people and their willingness to hear and obey, the
Almighty immediately appoints a meeting, not with Moses
alone but with all the people. They were
They were to prepare
themselves three days, and on the third day, at the sound
of the trumpet, they were to go up to meet their God on
Mount Sinai.
1
Accordingly when the third day came, and the trumpet
began to sound, Moses drew them up beneath the Mount;
and the trumpet sounded the advance, and
the
whole company marched up to meet their God and become.
His Royal Priesthood? Not so.
Moses spoke, and
God answered him with a voice.
So far it will be seen there was no mention of a written
law, though at the time of the giving of the Manna, God
said He would prove them whether they would walk in His
law or no; showing clearly that His law was an unwritten
APOSTOLIC DOINGS.
I 49
law-to wit, the law of love and the service of joyful
obedience by a people delighting to honour their God.
It was not till after the terrible lapse, recorded in
Exodus xix., that any mention is made of a written law,
and it should be noted that Moses alone, of all that
company, so far as we know, did not end in death. The
rest, and even Moses himself, appear at the time to have
been quite unconscious of what they had done; and the law
was given in condescension to their weakness, that they
might learn by experience how impossible it was to keep it,
and seek to the Law-giver.
In connection with this the history of Elijah is most
instructive, for he appears to have made no attempt to
restore the Mosaic ritual; and when he went to Horeb it
was in a spirit of conscious failure, after fleeing before
Jezebel's threat; and with the request on his lips that he
might die, because he was no better than his fathers. And
the solemn question of the Almighty :-What doest thou
here, Elijah? seems to have reference to what was said to
Moses :-Every one who clings to the mountain will
end in death.
Christ came not to destroy the law, but to fulfil it; and it
is manifest that He died not through personal failure, but
because of the failure of the race; whom He purchased with
His blood, bearing the penalty of their sin, and so winning
the right to mediate between them and their justly offended
God.
So by standing under his headship, we may abjure the
first Adam, and live in this second Adam, the New Head of
the race. Compare Coloss. ii., iii.
150
APOSTOLIC DOINGS.
1
APPENDIX.
VI.
AMOS.
V. Hear this word of the Lord, the lamentation which I
take up over you.
The house of Israel is fallen, it shall no longer be able to
stand up. The virgin of Israel reeled¹ over his land, there
is none who will set her upright.
3.
Therefore, thus saith the Lord, who is Lord indeed,
The city whence thousands issued a hundred shall be left
over; and where a hundred went forth, ten shall be left to
the house of Israel.
4. Therefore, thus saith the Lord to the house of Israel,
MAKE THOROUGH Search FOR ME, and you shall live. And
seek not to Bethel,2 and into Gilgal" you shall not enter, and
¹ Reeled. topaλev means strictly caused to reel, which is doubtless a real,
and indeed the primary intention. See verses 10, 12, sq.
2 Bethel.
House of God, the place of Jacob's vision and God's covenant
with him. See Gen. xxviii. 12-22.
3 Gilgal. Wheel, or rolling. The place where Israel encamped after
crossing the Jordan, where they pitched the twelve stones taken out of its bed;
and where they were circumcised by God's command, and the shame of
Egypt was rolled away from them, the slavish spirit which would not let the
former generation go up and take the land at the Lord's bidding.
APOSTOLIC DOINGS.
151
pass not through to the well of the oath.' For Gilgal is
taken captive with the spear, and Bethel shall be as it were
not. MAKE THOROUGH SEARCH FOR THE LORD, AND LIVE;
that the house of Joseph flame not up as fire and devour
him, and the house of Israel have none to quench him.
7. He who exalts judgment, and placed righteousness in
the earth; who makes all things and transforms them; and
changes shadow into dawn, and darkens day into night;
who calls to him the water of the sea, and pours it out on to
the face of the land. THE LORD is His name.
Who lifts up
fracture into strength, and brings wretchedness to a strong-
hold.3
10. They hated him who reproved them in the gates,
and loathed the word of holiness. Therefore, because they
cuffed the poor, yet you received choice gifts from them ;5
you built polished houses and shall not settle in them; and
planted delightful vineyards and shall not drink their wine.
For I perceived many impieties among you, and strong are
your sins; treading down the righteous man, receiving bribes
1 The well of the oath, Beersheba. See Gen. xxi.
2 Makes, transforms. Two present active participles, who is always
engaged in making and transforming. The process is a continuous one,
which ever goes forward; the very opposite of this:
"Then came a bit of stubbed ground, once a wood
Next a marsh, it would seem; and now mere earth
Desperate and done with (so a fool finds mirth,
Makes a thing and then mars it, till his mood
Changes and off he goes!) within a rood-
Bog, clay and rubble, sand and stark black dearth."
K
3 Fracture, wretchedness. The only way for fallen man to be happy is to
know his own fracture and wretchedness. All strength MUST be God's. There
is no salvation in any other.
4 Compare Numbers xiii. 31, xiv. io.
"Compare Numbers xii. 3 and context, also Numbers xiv. 5-11.
L*
152
APOSTOLIC DOINGS.
and turning out the poor in the gates. Therefore he who
understands in that time will not be permitted to speak, for
it is a time of worthless things.2
14. Seek out what is noble, and not what is worthless,
in order that you may live, and so shall the Lord be with
you, God, the Almighty.
Since you said, We hated the worthless things, and loved
the noble; yet you perverted discernment in the gates, to
make the Lord God, the Almighty, to pity the remnant of
Joseph; therefore thus saith the Lord, the Almighty: In all
the streets mourning, and in all the roads shall they cry,
WOE! WOE!! The tiller of the land shall be called to grief
and to mourning, and to know lamentation; and in all the
roads mourning; for I will go through thy midst, said the
Lord.
18. WOE to those who yearn for the day of the Lord.
Why is this the day of the Lord to you, seeing this is dark-
ness, and not light? It is just as if a man fled from the face
of the lion, and the she-bear fell upon him; and he leaped
into his house and rested" his hands on the wall, and a snake
bit him. Is the day of the Lord darkness and not light?
And this is darkness utter."
I have hated it. I have thrust away your feasts, and
21.
1
In the gates. Evidently as the place where cases were heard and business
transacted. Turning out. Ekkλvw, to bend out of line, bend outwards, or
away; dislocate a joint. Evidently here in the sense of ousting them from
their rights.
2 Worthless things. Or worthless men, either word may be supplied, but
the following clause makes it probable that things are intended.
3 Rested. àrepelontai, not traced. The nearest word seems to be aπepeldw
which in middle means to fix one's hopes upon.
4 Utter. Literally not having light,
}
2
APOSTOLIC DOINGS.
153
I will not scent offerings in your high festivals. For if you
bring me your burnt-sacrifices and offerings I will not receive
them; and I will not turn my eyes upon your epiphanies of
deliverance.
1
23. Put away from me the sound of thy songs, I will not
hear the music of thy organs. And judgment shall be rolled
like water, and righteousness like an unfordable winter-
torrent.
25. Did you bring sacrifices and offerings to ME, Oh
house of Israel, forty years in the wilderness? Nay, you
took up the tabernacle of Moloch, and the star of your god
2
I тavýyupis, an assembly of the whole nation, high festival, solemn
assembly.
2 The tabernacle of Moloch. The material tabernacle was doubtless that
which Moses made. Yet Moses told them the Lord was not with them after
their refusal to go into the land. See Numb. xiv. 42.
How little men seem to understand that "God does not permit himself to
be sneered at" (Gal. vi. 7); neither does He dwell in temples made with
hands.
Surely it is time for men to understand that if they would worship the
Almighty they must be careful to act in the way He indicates. The heavenly
host are greedy of men's worship, and if our offerings are not such as are
pleasing to the Almighty, some subordinate appropriates the disregarded
offering, and often it would seem some very inferior spirit. Compare
Matt. xiii. 4.
So in this case the children of Israel would not go up and possess the land
at the bidding of the Almighty, and he gave them over into the hand of the
man-slayer, who seems to have deputed two of his subordinates, who liked the
task, to act for him; and only Caleb and Joshua of all that generation went up
into the land.
When they were to go into the land we are told the Lord spoke to Joshua
promising to be with him as He was with Moses, and exhorted him repeatedly
to be strong and play the man, "and the Lord thy God is with thee."
Yet it seems that he was cheated of the prize by the subordinate sent to
act under him, through a voluntary humility and the worshipping of a
messenger. Compare Joshua v. 13-16 with Gen. xviii. and Ex. iii., and see
154.
APOSTOLIC DOINGS.
Raiphan, their patterns which you made for yourselves; and
I will transport you beyond Damascus, saith the Lord God,
THE ALMIGHTY is His Name.
THE LORD'S PRAYER.
According to Matthew vi. 9-13.
Our Father, who art in heaven. Hallowed be Thy name.
Let Thy reign come. Let Thy will come to pass, as in
heaven so also on earth. Give us this day our daily bread.
And forgive us our debts, as we also have forgiven those in
debt to us. And bring us not into temptation, but rescue us
from the knave.
According to Luke xi. 2-4.
Father! Hallowed be Thy name. Let Thy reign come.
Give us day by day our daily bread. And forgive us our
failures, for we also forgive every one indebted to us. And
bring us not into temptation.
Proposed English version.
Our Father, Who art in Heaven, Hallowed be Thy Name.
Let Thy Reign come, and Thy will come to pass on earth as
it does in Heaven. Give us this day our daily bread. And
how different was Joshua's conduct from that of Abraham, the friend of God,
and Moses His worshipper, and collate Coloss. ii. 18, 19.
Joshua was told that the Lord his God would be with him, and he seems to
have made this messenger his god. And doubtless he did well as compared
with what some others did, but only THE ALMIGHTY can save from death, and
so Joshua died in the end and did not attain as Moses did.
In the light of this passage St. Paul's words to the Corinthians, 1 Cor. x.
and xi., will be found to have a very different meaning to that generally
assigned to them.
APOSTOLIC DOINGS.
155
forgive us our debts and failures, for we also forgive those
who are indebted to us. And bring us not to trial; but
deliver us from the man-slayer.¹ For Thou alone art worthy
of worship and praise. And to the Father and the Son and
the Holy Ghost be all glory now and for ever. Amen.
}
¹ Man-slayer. àν0рwжоктóvоs, see Jno. viii. 44. The god of this world is a
slayer of men, but he is not a murderer; he kills them not of malice prepense,
but from incompetence and blundering stupidity, because he is not in sympathy
with them. We must not, therefore, bring a railing accusation against him,
see Jude 9, or we give him the advantage; and so long as we adhere to a
translation containing this false charge we may expect that he will continue
to prevail.
But we have the Lord's own word that he is a man-slayer, and fails to
protect men because he has not their interests at heart. See Jno. x. 11-15.
And the Almighty only leaves us under him because we do not repudiate him
and his works by being true to ourselves and to Him Who made us.
Or to put the matter in another way. We are sent forth as sheep among
wolves, Lc. x. 3, Matt. x. 16. We need, therefore, all the wisdom of the
serpent conjoined with the harmlessness of the dove. If we adopt wolfish
tactics and try to bite we shall be gobbled up at once-to the complete satis
faction of the wolves. Our only chance is to abide carefully under the care of
the Good Shepherd, and follow His directions carefully, see Lc. vi. 27-31, Matt.
v. 44-48. In connection with which also it should be remembered that our
brother man is not our enemy, and if he acts so as to appear such, it is because
he is led astray by the god of this world. Compare Eph. vi. 10-20.
+
156
APOSTOLIC DOINGS.
}
VII.
EXCURSUS ON THE WORD BHMA.
The word Bμa occurs in several important passages in
St. Paul's epistles, as well as in St. Luke's narrative. As it
has no English equivalent these passages are very difficult to
render satisfactorily, and their importance is such that the
difficulty is a serious one.
First, then, as to the meaning of the word. This is
neither more nor less than a raised platform to speak from ;
a pulpit in fact, only the pulpit is always associated among
us with the inside of a church, whereas the Bμa was associ-
ated with almost anything except the worship of God. In
using the word pulpit then to translate ẞñμa it must be
understood that it is divested of all its associations with
religious functions of any kind.
The first occasion in St. Luke's narrative where the word
occurs is at chap. xii. 21. And first it will be obvious that
an orator or other occupant of a pulpit commonly stood to
speak. Herod's Bμa, however, seems to have been a raised
platform for speaking from, with a throne upon it, on which
Herod sat to harangue the people.
This, of course, was a very anomalous proceeding; he
was anxious to appear at once as a king and as a popular
speaker, that is to say, he posed not as a king weighed
down by the cares of his office and discharging them as a
matter of duty, but as a king beloved by his subjects and
pleased to accept their homage; and the people in their
adulation were only taking the hint he gave. In short, he
was making himself a sort of mock-god, and was evidently
pleased and no way disposed to check them. It will, there-
APOSTOLIC DOINGS.
157
fore, be seen that to render the word throne as in A.V. and
R.V. is to miss the point of the story, while the marginal
reading of judgment-seat given in R.V. is simply and unques-
tionably wrong.
The next passage where the word occurs is in
chapter xviii, in relating the proceedings at Corinth
before Gallio. To understand this it is necessary to
remember that in the Greek courts there were two pulpits,
one for the plaintiff and one for the defendant; so that
judgment seat is quite inadmissible as a translation of the
word Bĥμa, although an occurrence which took place in
front of one of these pulpits necessarily occurred in the
presence of the court, if it were sitting, and before the
judgment seat.
The translation of verse 16 given in A.V. and R.V. he
drave them from the judgment seat, is misleading. The
only proper translation is he dismissed the case, for it will be
understood that to turn a would-be plaintiff out of the pulpit
he wished to occupy was to decline to hear the case. This
Gallio did, after giving excellent and sufficient reasons; and
this was clearly his duty, and not an oppressive act such as
the rendering of our English versions suggests. He ruled
there was no case for trial, and as that did not suffice he had
Sosthenes turned out of the prosecutor's pulpit.
But so far was he from driving them from the judgment
seat, that the Jews then and there seized their agent and
beat him in front of the pulpit from which Gallio had evicted
him, while Gallio apparently sat in court, and declined to take
any offence at the proceeding.
Anyone who knows what natives of India are capable of
158
APOSTOLIC DOINGS.
doing for the sake of effect, especially when the official with
whom they have to deal is supposed to lack experience of
men and things, will readily understand the proceeding.
The Jews, seeing the case dismissed, and all hope of a
regular hearing against Paul gone, feigned to be so indignant
that they could not abstain from ill-using their own agent in
open court; hoping that Gallio would commit them for
contempt of court, and that so they would be put on their
trial and have a chance of making it appear that Paul was
the real cause of their disorderly conduct. But Gallio saw
through their design, and it caused him no anxiety.
These two incidents illustrate admirably two important
passages in St. Paul's epistles. The first is Rom. xiv. 10.
"For we
πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ θεοῦ.
shall all be present at the tribunal of God, for it is written, As
I live saith the Lord, to Me shall every knee bend, and every
tongue shall make full confession to God." See the passage
itself in the accompanying translation, and the notes
underneath.
Here the idea conveyed is not that of a pulpit to
speak from merely, but one where God will receive the
homage of His people. Judgment seat, therefore, which is
the translation in A.V., retained without comment in R.V., is
simply and undeniably wrong, though throne might be used
without much loss in the absence of a better word in
English.
There is, however, a Greek word for throne, and the fact
that it is not used shows that something more is meant, and
that something very like Herod's combined platform and
throne is intended. In short, it is the Almighty's intention
APOSTOLIC DOINGS.
159
to be in reality all that of which Herod was but a mockery.
From His throne He will speak to His people and receive
their homage in turn-not the mockery of homage which
Herod evoked, but the true submission and heartfelt homage
which is His due, and that of none else.
The other passage is 2 Cor. v. 10. Here the expression
is at first sight almost identical, but the meaning is completely
different, and to understand it we must refer to the trial
before Gallio. "For we must all stand before Christ's judg-
ment seat in order that we may carry off each the fruit of his
bodily life, according to what he did, whether good or
worthless."
Here ẞĥμa appears to be translated judgment seat, but
it is not so. The key is to be found in the fact that the
advocate's pulpit is in a law court, and whoever stands before
the pulpit must of necessity stand before the judgment seat.
Christ's judgment seat, therefore, in this passage, is not
the judgment seat He occupies, but that before which He
pleads on our behalf.
The whole intent of the passage is that we must stand our
trial, and that now, in this present life; compare Matt.
v. 25, Lc. xii. 58, 59. See the passage in the accompanying
translation and notes underneath.
Unfortunately this is the last thing fallen man cares to do.
He has One only True Advocate with the Father, Jesus Christ
the righteous One, and He is also the propitiation for our
sins; and St. Paul says it is absolutely necessary for us to
come into court voluntarily and stand our trial, otherwise
judgment will pass by default in our absence, and we shall be
condemned with the god of this world.
160
APOSTOLIC DOINGS.
Let us see then what the alternative is. Man says, I am
afraid to appear because I am a sinner. The god of this
world encourages this feeling, and says in pretended sym-
pathy: "Well, it is a shocking bad case, but I will get you.
as light a sentence as possible if you will keep quiet and not
make matters worse.' ))
And probably he does all that can
be expected of a paid attorney. See Jno. x. 12, 13.
But the Good Shepherd speaks very differently. He
says: "My dear fellow, I have gone into the case to the
bottom, and there is not the ghost¹ of a case against you.
Only be ruled by me and do what I say, and I will pull you
through. (Jno. x. 1-6.) Nay more, I will bring forth your
righteousness as the light and your just dealing as the noon-
day. (Ps. xxxvii. 1-9.) Of course, if you will not trust me,
I can do nothing." (1 Jno. ii. 1-6; Matt. vii. 21-27.)
..
But," says the slanderer, "You know very well you are
guilty. Much better not go into court. THE SOUL THAT
SINNETH IT SHALL DIE." And if we give ear to him, and
trust not our own True Advocate, and the efficacy of His One
Sacrifice for sin, and His power to make good to the utter-
most every word He says-why, then, we need blame no
one but ourselves for the result. (Matt. viii. 11, 12. Lc. xiii.
24-28.)
1 "The letter killeth, but the spirit giveth life.”—2 Cor. iii. 6. A.V.
APOSTOLIC DOINGS.
161
VIII.
Note on the indications of a Divinely given system of
Weights and Measures.
1. If, as the learned Piazzi Smyth, late Astronomer
Royal of Edinburgh, maintains, the Great Pyramid was
constructed under Divine guidance; to be a witness to God
and to preserve His system of weights and measures to
mankind for use on the earth; it will undoubtedly throw
great light on the indications given in God's word on the
subject. And these will be found to link together some
remarkable passages.
2. First as to the standard of length. Sir Isaac Newton
took up the subject of the sacred cubit of the Jews, and came
to the conclusion that it was probably about 24 88 British
inches, with many indications that it might be more but
could not well be less. The researches and careful measure-
ments of Professor Piazzi Smyth show that the lineal unit
on which the Great Pyramid was designed was 25025
British inches in length, which was subdivided into twenty-
five parts, giving an inch hardly distinguishable from the
British inch. This cubit is a measure of the earth itself, for
being multiplied by 107 it gives the polar radius of the
earth. The polar diameter, or axis of rotation is of course
twice this length. Now the earth has many diameters, but
only one polar axis, which, therefore, seems to be the best
possible basis for a standard of length.
·3.
With reference to this we may note that the Angel
162
APOSTOLIC DOINGS.
sent to Ezekiel (see chap. xl.) with a measuring line and
off-set staff, had for his unit of measurement a great cubit of
a cubit and a hand-breadth. Now we know that the Egyptian
cubit was 20'68 inches nearly-several examples of this
standard are still extant—and as the Greek cubit had not
come into notice in Ezekiel's time we may be pretty sure
that it was the cubit of common use referred to. This would
give for the hand-breadth 4'35 inches, which is as nearly as
possible the breadth of the writer's hand, including the
thumb.
4. Next as to capacity measure. Of the unit of this in
the Great Pyramid there can be no doubt. It is given by
the coffer which is the only thing in the King's chamber,
in which it was undoubtedly placed when the pyramid was
being built; for it is too large to have been introduced
through the passages leading to it, and moreover is identified
with this chamber and the whole pyramid in a singularly
intricate and ingenious manner by its measures and propor-
tions. This gives as the standard of capacity 71,250 pyramid
cubic inches.
5. Assuming that the cubit of King Solomon was this
great cubit of Ezekiel, and identical with the pyramid cubit,
we have some curious data from the dimensions of the brasen
sea. This, Josephus states, was hemispherical, and that form
seems to be intended by the terms in which it is described in
1 Kings vii. 23, and again in 2 Chron. iv. 2. We are told it
was ten cubits from brim to brim, it was round all about, and
five cubits high, and a line of thirty cubits did compass it
round about,
6. Now, it is very certain that the outside circumference
APOSTOLIC DOINGS.
163
was sensibly more than thirty cubits; it must have been
31°416 cubits nearly; hence it is pretty clear that the thirty
cubits is the inside circumference, and hence we may calcu-
late the inside diameter and cubical content. This, indeed,
Professor Piazzi Smyth has done, obtaining for the inside
diameter 23873 pyramid inches, and for the content 3,562,070
cubic inches. The latter, divided by 50, gives 71,241 cubic
inches, or within nine inches the content of the pyramid
standard of capacity. It may be further noted that this was
the content of each of the lavers, for we are told that each of
these contained forty baths, while the sea itself contained
two thousand. (See 1 Kings vii. 38, and 26.)
7. Turning now to Ezek. xlv., we see that the bath and
the ephah are to be of one measure, an injunction which
throws light on the apparently discordant statement as to the
capacity of the brasen sea contained in 2 Chron. iv. 5, where
it is stated that the sea contained three thousand baths.
As, however, the sea described is the same it is clear that
the bath here is a different measure. However, differences
of this sort are to be done away, the Ephah and the Bath are
to be identical, and each one the tenth of a Homer, which
again is identical with the Cor. The Homer or Cor, there-
fore, by this computation contained 17,810 25 cubic inches,
or very nearly one-fourth of the pyramid unit.
8. On the other hand the Omer of Manna (Ex. xvi. 32-36)
was the tenth part of an ephah, and the golden jar made
by Aaron was evidently a standard to preserve this measure.
9.
We have, then, for the unity of capacity:
By the Great Pyramid Coffer
By King Solomon's sea and lavers
71,250 cub. ins.
71,241 3) "2
164
APOSTOLIC DOINGS.
To avoid fractions we may take it as 71,240; and we
shall then have the following measures mentioned in the
Bible, and their capacities:
I Homer or Cor 10 ephahs
=
I Ephah or Bath
I Omer
1
10
10. Or, if the
British inches :--
I
4.
I Homer or Cor
1 Ephah or Bath
1 Omer (of manna)
O
;
17,810 cub. ins.
1,781
ephah...
reader prefers to have the content in
= 17,866 cubic inches British.
1,786.6
178.66,,
It may
may be remarked that the British Quarter (eight
bushels), contains 17,745 53 cubic inches, and differs, there-
fore, hardly at all from the Biblical Homer or Cor. The
Omer of manna, by this computation, contains 2:58 quarts
English.
>>
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