Furthermore [ε ι τ α]. Everywhere else in N. T. this particle marks a succession of time or incident. See Mark 4:17; Mark 8:25; Luke 8:12; 1 Corinthians 14:5; 1 Corinthians 14:7. Here it introduces a new phase of the subject under discussion.

Fathers of our flesh [τ ο υ ς μ ε ν τ η ς σ α ρ κ ο ς η μ ω ν π α τ ε ρ α ς]. Up to this point the suffering of Christians has been explained by God's fatherly relation to them. Now the emphatic point is that their fathers, with whom God is compared, were only earthly, human parents. The phrase paterav thv sarkov N. T. o, but kindred expressions are found Romans 4:1; Romans 9:3; Galatians 4:29; Hebrews 2:14.

Which corrected [π α ι δ ε υ τ α ς]. Lit. "we have had fathers of our flesh as chasteners." Only here and Romans 2:20. In LXX, Sir. 37 19; Hosea 5:2; Hosea 4 Macc. 5 34; 9 6.

Shall we not much rather be in subjection [ο υ π ο λ υ μ α λ λ ο ν υ π ο τ α γ η σ ο μ ε θ α]. The comparison is between the respect paid to a fallible, human parent, which may grow out of the natural relation, or may be due to fear, and the complete subjection to the divine Father.

To the Father of spirits [τ ω π α τ ρ ι τ ω ν π ν ε υ μ α τ ω ν]. Contrasted with fathers of the flesh. Their relation to us is limited; his is universal. They are related to us on the fleshly side; he is the creator of our essential life. Our relation to him is on the side of our eternal being. Comp. John 4:23; John 4:24; Zechariah 12:1; Isaiah 57:16. The phrase N. T. o. Comp. LXX, Numbers 16:22; Numbers 27:16; Revelation 22:6. Clement of Rome styles God the benefactor [ε υ ε ρ γ ε τ η ς] of spirits, the creator and overseer [κ τ ι σ τ η ς, ε π ι σ κ ο π ο ς] of every spirit, and the Lord [δ ε σ π ο τ η ς] of spirits. Ad Corinth. 59, 64. And live [κ α ι ζ η σ ο μ ε ν]. Have true life; not limited to the future life. Comp. John 5:26; John 6:57; 1 John 5:11; Revelation 11:11; Acts 16:28; Romans 6:11; Romans 14:8; 1 John 4:9, and see on living God, Hebrews 3:12.

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Old Testament