Aimed at the heart and will. See on consolation, Luke 6:24. Compare 1 Corinthians 14:3; Acts 4:36, where Rev. gives son of exhortation.

He that giveth (ὁ μεταδιδοὺς)

Earthly possessions. The preposition μετά indicates sharing with. He that imparteth. Compare Ephesians 4:28; Luke 3:11.

Simplicity (ἁπλότητι)

See on single, Matthew 6:22, and compare James 1:5, where it is said that God gives ἁπλῶς simply. See note there. In 2 Corinthians 8:2; 2 Corinthians 9:11, 2 Corinthians 9:13, the A.V. gives liberality; and in James 1:5, liberally. Rev. accepts this in the last-named passage, but gives singleness in margin. In all the others liberality is, at best, very doubtful. The sense is unusual, and the rendering simplicity or singleness is defensible in all the passages.

He that ruleth (ὁ προΐ́στάμενος)

Lit., he that is placed in front. The reference is to any position involving superintendence. No special ecclesiastical office is meant. Compare Titus 3:8, to maintain good works; the idea of presiding over running into that of carrying on or practicing. See note there. Compare also προστάτις succorer, Romans 16:2, and see note.

With diligence (ἐν σπουδῇ)

See on Jde 1:3. In Mark 6:25; Luke 1:39, it is rendered haste. In 2 Corinthians 7:11, carefulness (Rev., earnest care). In 2 Corinthians 7:12, care (Rev., earnest care). In 2 Corinthians 8:8, forwardness (Rev., earnestness). In 2 Corinthians 8:16, earnest care.

With cheerfulness (ἐν ἱλαρότητι)

Only here in the New Testament. It reappears in the Latin hilaritas; English, hilarity, exhilarate. "The joyful eagerness, the amiable grace, the affability going the length of gayety, which make the visitor a sunbeam penetrating into the sick-chamber, and to the heart of the afflicted."

The article has the force of your. See on loveth, John 5:20.

Without dissimulation (ἀνυπόκριτος)

Rev., without hypocrisy. See on hypocrites, Matthew 23:13.

Abhor (ἀποστυγοῦντες)

Lit., abhorring. The only simple verb for hate in the New Testament is μισέω. Στυγέω, quite frequent in the classics, does not occur except in this compound, which is found only here. The kindred adjective στυγητός hateful, is found 1 Timothy 3:3. The original distinction between μισέω and στυγέω is that the former denotes concealed and cherished hatred, and the latter hatred expressed. The preposition ἀπό away from, may either denote separation or be merely intensive. An intense sentiment is meant: loathing.

Cleave (κολλώμενοι)

See on joined himself, Luke 15:15. Compare Acts 17:34; 1 Corinthians 6:16.

Only here in the New Testament. From στέργω to love, which denotes peculiarly a natural affection, a sentiment innate and peculiar to men as men, as distinguished from the love of desire, called out by circumstance. Hence of the natural love of kindred, of people and king (the relation being regarded as founded in nature), of a tutelary God for a people. The word here represents Christians as bound by a family tie. It is intended to define more specifically the character of φιλαδελφία brotherly love, which follows, so that the exhortation is "love the brethren in the faith as though they were brethren in blood" (Farrar). Rev., be tenderly affectioned; but the A.V., in the word kindly gives the real sense, since kind is originally kinned; and kindly affectioned is having the affection of kindred.

In honor preferring one another (τῇ τιμῇ ἀλλήλους προηγούμενοι).

The verb occurs only here. It means to go before as a guide. Honor is the honor due from each to all. Compare Philippians 2:3; 1 Peter 2:17; 1 Peter 5:5. Hence, leading the way in showing the honor that is due. Others render antcipating and excelling.

From ὀκνέω to delay.

In business (τῇ σπουδῇ)

Wrong. Render, as Rev., in diligence; see on Romans 12:8. Luther, "in regard to zeal be not lazy."

Fervent (ζέοντες)

See on Acts 18:25.

The Lord (τῷ Κυρίῳ)

Some texts read καιρῷ the time or opportunity, but the best authorities give Lord.

Compare Acts 1:4; Acts 6:4. Rev., steadfastly for instant, which has lost its original sense of urgent (Latin, instare to press upon). Thus Latimer: "I preached at the instant request of a curate." Compare A.V., Luke 7:4; Acts 26:7.

Rev., communicating to. The meaning is sharing in the necessities; taking part in them as one's own. So Romans 15:27; 1 Timothy 5:22; 2 John 1:11; Hebrews 2:14; 1 Peter 4:13. See on partners, Luke 5:10; see on fellowship, Acts 2:42; see on 1 John 1:3; see on 2 John 1:11.

Given to hospitality (φιλοξενίαν διώκοντες)

Lit., pursuing hospitality. For a similar use of the verb compare 1 Corinthians 14:1; 1 Thessalonians 5:15; Hebrews 12:14; 1 Peter 3:11. A necessary injunction when so many Christians were banished and persecuted. The verb indicates not only that hospitality is to be furnished when sought, but that Christians are to seek opportunities of exercising it.

See on blessed, 1 Peter 1:3.

Them that persecute (τοὺς διώκοντας)

See on John 5:16. It has been suggested that the verb pursuing in Romans 12:13 may have suggested the persecutors here. Pursue hospitality toward the brethren as the wicked pursue them.

Curse not

Plutarch relates that when a decree was issued that Alcibiades should be solemnly cursed by all the priests and priestesses, one of the latter declared that her holy office obliged her to make prayers, but not execrations ("Alcibiades").

Rev., to things that are lowly. Τοῖς ταπεινοῖς to the lowly may mean either lowly men or lowly things. The verb literally means being carried off along with; hence yielding or submitting to, and so condescending. Compare Galatians 2:13, and see on 2 Peter 3:17, in which passages it has a bad sense from the context. According to the original sense, the meaning will be, being led away with lowly things or people; i.e. being drawn into sympathy with them. Farrar suggests letting the lowly lead you by the hand. Meyer, who maintains the neuter, explains: "The lowly things ought to have for the Christian a force of attraction, in virtue of which he yields himself to fellowship with them, and allows himself to be guided by them in the determination of his conduct. Thus Paul felt himself compelled to enter into humble situations." On the other hand, Godet, maintaining the masculine, says: "The reference is to the most indigent and ignorant and least influential in the Church. It is to them the believer ought to feel most drawn. The antipathy felt by the apostle to every sort of spiritual aristocracy, to every caste-distinction within the Church, breaks out again in the last word." Condescend is a feeble and inferential rendering, open to construction in a patronizing sense; yet it is not easy to furnish a better in a single word. The idea, then, fully expressed is, "set not your mind on lofty things, but be borne away (ἀπό) from these by the current of your Christian sympathy along with (σύν) things which are humble."

In your own conceits (παῤ ἑαυτοῖς)

Lit., with yourselves; in your own opinion. See Romans 11:25, and compare Acts 26:8, "incredible with you," i.e., in your judgment.

The A.V. uses provide in its earlier and more literal meaning of taking thought in advance. This has been mostly merged in the later meaning of furnish, so that the translation conveys the sense of providing honestly for ourselves and our families. Better, as Rev., take thought for. The citation is from Proverbs 3:4, and varies from both Hebrew and Septuagint. Hebrew: And thou shalt find favor and good understanding in the eyes of God and man. Septuagint: And thou shalt find favor and devise excellent things in the sight of the Lord and of men. Compare 2 Corinthians 8:21. Construe in the sight of all men with the verb, not with honorable. Men's estimate of what is honorable is not the standard.

Not if you can, but if others will allow. The phrase is explained by as much as lieth in you (τὸ ἐξ ὑμῶν), lit., as to that which proceeds from you, or depends on you. "All your part is to be peace" (Alford).

Wrath has the article: the wrath, referring to the divine wrath. Give place is give room for it to work. Do not get in its way, as you will do by taking vengeance into your own hands. Hence as Rev., in margin, and American Rev., in text, give place unto the wrath of God.

Vengeance is mine (ἐμοὶ ἐκδίκησις)

Lit., unto Me is vengeance. The Rev. brings out better the force of the original: Vengeance belongeth unto Me. The quotation is from Deuteronomy 32:35. Hebrew, To me belongs vengeance and requital. Septuagint, In the day of vengeance I will requite. The antithesis between vengeance by God and by men is not found in Deuteronomy. Compare Hebrews 10:30. Dante, listening to Peter Damiano, who describes the abuses of the Church, hears a great cry. Beatrice says:

"The cry has startled thee so much,

In which, if thou hadst understood its prayers,

Already would be known to thee the vengeance

Which thou shalt look upon before thou diest.

The sword above here smiteth not in haste,

Nor tardily, howe'er it seem to him

Who, fearing or desiring, waits for it."

"Paradiso," xxii, 12-18.

Compare Plato: Socrates, "And what of doing evil in return for evil, which is the morality of the many - is that just or not? Crito, Not just. Socrates, For doing evil to another is the same as injuring him? Crito, Very true. Socrates, Then we ought not to retaliate or render evil for evil to any one, whatever evil we may have suffered from him.... This opinion has never been held, and never will be held by any considerable number of persons" ("Crito," 49). Epictetus, being asked how a man could injure his enemy, replied, "By living the best life himself." The idea of personal vindictiveness must be eliminated from the word here. It is rather full meting out of justice to all parties.

See on sop, John 13:26. The citation from Proverbs 25:21, Proverbs 25:22, closely follows both Hebrew and Septuagint.

Shalt heap (σωρεύσεις)

Only here and 2 Timothy 3:6.

Coals of fire

Many explain: The memory of the wrong awakened in your enemy by your kindness, shall sting him with penitence. This, however, might be open to the objection that the enemy's pain might gratify the instinct of revenge. Perhaps it is better to take it, that kindness is as effectual as coals of fire. Among the Arabs and Hebrews the figure of "coals of fire" is common as a symbol of divine punishment (Psalm 18:13). "The Arabians call things which cause very acute mental pain, burning coals of the heart and fire in the liver" (Thayer, "Lexicon"). Thomas De Quincey, referring to an author who calls this "a fiendish idea," says: "I acknowledge that to myself, in one part of my boyhood, it did seem a refinement of malice. My subtilizing habits, however, even in those days, soon suggested to me that this aggravation of guilt in the object of our forgiveness was not held out as the motive to the forgiveness, but as the result of it; secondly, that perhaps no aggravation of his guilt was the point contemplated, but the salutary stinging into life of his remorse hitherto sleeping" ("Essays on the Poets").

Every man. See on Romans 11:3.

Higher powers (ἐξουσίαις ὑπερεχούσαις)

Lit., authorities which have themselves over. See on Mark 2:10; see on John 1:12.

The powers that be (αἱ δὲ οὖσαι)

Lit., the existing. Powers is not in the text, and is supplied from the preceding clause.

Are ordained (τεταγμέναι εἰσίν)

Perfect tense: Have been ordained, and the ordinance remains in force. See on set under authority, Luke 7:8.

Lit., setteth himself in array against. See on 1 Peter 5:5; see on Acts 18:6.

Resisteth (ἀνθέστηκεν)

Rev., better, withstandeth. See on Romans 9:19.

Ordinance (διαταγῇ)

From τάσσω to put in place, which appears in the first resisteth. He setteth himself against that which is divinely set.

Damnation (κρῖμα)

Judicial sentence. Rev., better, judgment.

Beareth and weareth. A frequentative form of φέρω to bear.

Sword (μάχαιραν)

See on Revelation 6:4. Borne as the symbol of the magistrate's right to inflict capital punishment. Thus Ulpian: "They who rule whole provinces have the right of the sword (jus gladii)." The Emperor Trajan presented to a provincial governor, on starting for his province, a dagger, with the words, "For me. If I deserve it, in me."

Τελεῖτε ye pay is, literally, ye accomplish or fulfill carrying the sense of the fulfillment of an obligation. Φόρους tribute is from φέρω to bring something brought. Rev. makes the verb indicative, ye pay.

God's ministers (λειτουργοὶ Θεοῦ)

See on ministration, Luke 1:23, and see on ministered, Acts 13:2. In Romans 13:4, διάκονος is used for minister. The word here brings out more fully the fact that the ruler, like the priest, discharges a divinely ordained service. Government is thus elevated into the sphere of religion. Hence Rev., ministers of God's service.

Attending continually

The same word as continuing steadfastly in Romans 12:12.

Probably all magistrates, though some explain all men.

Tribute - custom (φόρον - τέλος)

Tribute on persons: custom on goods.

Lit., the other, or the different one, the word emphasizing more strongly the distinction between the two parties. Rev., his neighbor.

Omit thou shalt not bear false witness. The seventh commandment precedes the sixth, as in Mark 10:19; Luke 18:20; James 2:11.

It is briefly comprehended (ἀνακεφαλαιοῦται)

Only here and Ephesians 1:10. Rev., it is summed up. Ἁνά has the force of again in the sense of recapitulation. Compare Leviticus 19:18. The law is normally a unit in which there is no real separation between the commandments. "Summed up in one word." The verb is compounded, not with κεφαλή head, but with its derivative κεφάλαιον the main point.

Namely thou shalt love, etc. (ἐν τῷ ἀγαπήσεις)

The Greek idiom is, it is summed up in the thou shalt love, the whole commandment being taken as a substantive with the definite article.

Neighbor (τὸν πλησίον)

See on Matthew 5:43.

Referring to the injunction of Romans 13:8. Knowing, seeing that ye know. The time (τὸν καιρόν), the particular season or juncture. Rev., season. See on Matthew 12:1. Now (ἤδη), better, already.

Our salvation (ἡμῶν ἡ σωτηρία)

Others, however, and better, as Rev., construe ἡμῶν of us (salvation of us, i.e., our) with nearer, and render salvation is nearer to us. This is favored by the order of the Greek words. The other rendering would lay an unwarranted emphasis on our. The reference is apparently to the Lord's second coming, rather than to future glory.

The A.V. gives a variety of renderings to this verb. Luke 2:52, increased; Galatians 1:14, profited; 2 Timothy 3:9, proceed; 2 Timothy 3:13, wax. The word originally means to beat forward or lengthen out by hammering. Hence to promote, and intransitively to go forward or proceed.

Let us cast off (ἀποθώμεθα)

As one puts off the garments of the night. For this use of the simple τίθημι, see on giveth his life, John 10:11.

Honest is originally honorable, and so here. Compare Wyclif's version of 1 Corinthians 12:23 : "And the members that be unhonest have more honesty; for our honest members have need of none." From εὐ well, σχῆμα fashion. See on Matthew 17:2. Hence becomingly. Compare 1 Corinthians 14:40; 1 Thessalonians 4:12. The word refers more particularly to the outward life, and thus accords with walk, and in the day the time of observation.

Rioting (κώμοις)

Lit., revellings. See on 1 Peter 4:3.

Drunkenness (μέθαις)

See on Luke 21:34; see on John 2:10.

Wantonness (ἀσελγείαις)

See on lasciviousness, Mark 7:22. All these three are plural: riotings, drunkennesses, wantonnesses.

Envying (ζήλω)

Rev., jealousy. See on James 3:14.

Etymologically akin to take thought for, in 13:17.

Flesh

In the moral sense: the depraved nature.

Probably referring to a class of Jewish Christians with Essenic tendencies. Better, as Rev., in faith, the reference being to faith in Christ, not to christian doctrine. See on Acts 6:7.

Receive ye (προσλαμβάνεσθε)

Into fellowship. See on Matthew 16:22.

Doubtful disputations (διακρίσεις διαλογισμῶν)

Lit., judgings of thoughts. The primary meaning of διαλογισμός is a thinking-through or over. Hence of those speculations or reasonings in one's mind which take the form of scruples. See on Mark 7:21. Διάκρισις has the same sense as in the other two passages where it occurs (1 Corinthians 12:10; Hebrews 5:14); discerning with a view to forming a judgment. Hence the meaning is, "receive these weak brethren, but not for the purpose of passing judgment upon their scruples."

The A.V. conveys the sense of having an opinion, thinking. But the point is the strength or weakness of the man's faith (see Romans 14:1) as it affects his eating. Hence Rev., correctly, hath faith to eat.

Herbs (λάχανα)

From λαχαίνω to dig. Herbs grown on land cultivated by digging: garden-herbs, vegetables. See on Mark 4:32; see on Luke 12:42.

The verb means literally to throw out as nothing. Rev., better, set at nought.

Judge (κρινέτω)

Judgment is assigned to the weak brother, contempt to the stronger. Censoriousness is the peculiar error of the ascetic, contemptuousness of the liberal. A distinguished minister once remarked: "The weak brother is the biggest bully in the universe!" Both extremes are allied to spiritual pride.

Hath received (προσελάβετο)

The aorist points to a definite time - when he believed on Christ, though there is still a reference to his present relation to God as determined by the fact of his reception then, which may warrant the rendering by the perfect.

Thou, first in the Greek order and peculiarly emphatic. Addressing the weak brother, since judgest corresponds with judge in Romans 14:3.

Servant (οἰκέτην)

Strictly, household servant. See on 1 Peter 2:18. He is a servant in Christ's household. Hence not another man's, as A.V., but the servant of another, as Rev. Ἁλλότριον of another is an adjective.

He shall be holden up (σταθήσεται)

Rev., shall be made to stand; better, both because the rendering is more truthful, and because it corresponds with the kindred verb stand - he standeth, make him stand.

Is able (δυνατεῖ)

Stronger than δύναται can. The sense is, is mighty. Hence Rev., hath power.

Alike is inserted. Lit., judgeth every day; subjects every day to moral scrutiny.

Be fully persuaded (πληροφορεῖσθω)

Better, Rev., assured. See on most surely believed, Luke 1:1.

In his own mind

"As a boat may pursue its course uninjured either in a narrow canal or in a spacious lake" (Bengel).

Omit.

But unto Christ. See Romans 14:8. Hence the meaning "a Christian should live for others," so often drawn from these words, is not the teaching of the passage.

Lit., might Lord it over. Justifying the term Lord applied to Christ in Romans 14:6, Romans 14:8.

Thou emphatic, in contrast with the Lord. So Rev., "thou, why dost thou Judge?" Referring to the weak brother. Compare judge as in Romans 14:4. The servant of another is here called brother.

Judgment seat of Christ (τῷ βήματι τοῦ Χριστοῦ)

The best texts read Θεοῦ of God So Rev. For judgment-seat, see on to set his foot on, Acts 7:5.