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Paul W. Meyer

the end is an historically im- plausible Apollinarian Christ who lives a human life but has no human will, who is motivated rather by a divine purpose and consciousness. In sum, they have evaded the form-critical protest and aligned themselves with ALBERT SCHWEITZER, insisting on treating the gospels

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J.N. Sevenster

Epictetus. In actual fact andragogic, not pedagogic, at least if this word is interpreted according to its composition in Greek: Epictetus did not educate children, he wanted to guide young people, educate them and, especially, induce them to adopt a certain attitude to life. And apparently he always had

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Oscar S. Brooks

in Christ-there is no being born anew into a unique dimension of existence. The third stanza of the hymn recalls the role of the Holy Spirit in the reader's salvation (vss. 10-12). It was the force instrumental in bringing the good news to them. The Holy Spirit was that which inspired or motivated

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Sigfred Pedersen

’s deliverance as a people from the social conditions of slavery in Egypt cannot be likened to the individual Christian’s deliverance from life under the dominion of sin in the old, apocalyptic eon into the liber- ated life in imitation of Jesus Christ’s creative service of mankind in the new eon. Christ does

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Jeffrey S. Siker

the living are alive, and they inherit both the living and the things that are dead. Dead things inherit nothing, or how could a dead thing inherit anything? If a dead person inherits the living, that person will not die, but rather will greatly live. A Gentile does not die, for the Gentile has never

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E. Jane and Raymond R. Newell

essential to realize that the landlord is evidently living abroad (Mark xii I x«i perhaps, indeed, regarded as a foreigner" 3). He explains the implications: "The tenants can take such liberties with the messengers only if their master is living abroad. If that is the case, he must, after his messengers

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C. Freeman Sleeper

Christians were living was charged with new significance. They were liberated from their "vain, inherited way of life" (v. 18), so that "their faith and hope is in God" (v. 21). They have, in fact, been freed to participate in history in a much more meaningful way. Other terms in the epistle point toward a

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Paul Brooks Duff

the deity by means of a representation of the deity,46 a sacred object,4' or even, in some cases, scenes from the life of the deity. 48 But, according to Paul's metaphorical self-description, what Paul ` `carries around" in pro- cession is "the dying of Jesus." In other words, Paul's weakness, his

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Duane F. Watson

cites of "... something done or said in the past, along with the definite naming of the doer or author" (Her. 4.49.62). This is not to be confused with example used for proof. 65 model of living a life worthy of the gospel in spite of opposition, the central concern of Philippians (1:27-30). Paul

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David E. Aune

claims during his lifetime. Mark ix 9 provided strong evidence for him that the belief that Jesus was the Messiah did not arise until after the Resurrection. St. Mark and his pre- decessors firmly believed that Jesus was the Messiah, a fact that 1) T. W. MANSON, "The Life of Jesus: Some Tendencies in