|2 Timothy 4:19 Greet (2SAAM) Prisca and Aquila, and the household of Onesiphorus|
|Greek: Aspasai (2SAAM) Priskan kai Akulan kai ton Onesiphorou oikon.
BBE: Give my love to Prisca and Aquila and those of the house of Onesiphorus.
GWT: Give my greetings to Prisca and Aquila and the family of Onesiphorus.
KJV: Salute Prisca and Aquila, and the household of Onesiphorus.
Phillips: Give my love to Prisca and Aquila and Onesiphorus and his family.
Wuest: Greet Prisca and Aquila and the household of Onesiphorus.
Young's Literal: Salute Prisca and Aquilas, and Onesiphorus' household;
GREET PRISCA AND AQUILA AND THE HOUSEHOLD OF ONESIPHORUS: Aspasai (2SAAM) Priskan kai Akulan kai ton Onesiphorou oikon: (Prisca - Acts 18:2,18,26; Romans 16:3,4; 1Cor16:19 ) (2Ti 1:16)
Greet (782) (aspazomai from a + spao = draw out as a sword, pull, breathe) means to enfold in arms, to welcome, to embrace. To salute one (not in a military sense), greet, bid, wish well to. In classical literature aspazomai can also be used of physical expressions of welcome, such as “embrace” and “kiss.”
It is spoken of those who meet (Mt. 10:12; Mk 9:15; Lk 1:40; 10:4; Acts 21:19; Lxx = Ex. 18:7) or separate (Acts 20:1; 21:6). This is one final expression of Paul's paternal love. A salutation on meeting; an expression of good wishes at the opening (or in Hellenistic times times also the close) of a letter.
Aspazomai is constantly used in the papyri for conveying the greetings at the end of a letter (Ro 16:3, 5–16, 21–23; 1Cor. 16:19, 20; 2Cor. 13:12; Phil. 4:21, 22; Col. 4:10, 12, 14, 15; 1Th. 5:26; 2Ti 4:19, 21; Titus 3:15; Philemon 1:23; Heb. 13:24; 1Pet. 5:13; 2John 1:13; 3 John 1:14). In Heb 11:13 spoken of promises to be embraced, to be happy about, based on the fact that they would prove to be particularly welcome.
In Acts 20:1 the idea is to that Paul took "his leave" of the brethren and departed for Macedonia. In other words here aspazomai means to say goodbye, to bid goodbye to or to take leave of. In the next chapter aspazomai is used of "greeting the brethren" after which Paul stayed with them. In Acts 25:13 King Agrippa and Bernice "paid their respects" (aspazomai) to Festus. In Romans 16 Paul uses aspazomai 16 times, 13 in the form of commands (aorist imperative), in Ro 16:16 calling them to "Greet one another with a holy kiss."
Wuest - The Israelites, on meeting and at parting, generally used the formula, “Peace unto thee.” It is interesting to note our Lord’s command to the outgoing disciples, “Salute no man by the way” (Luke 10:4). Thayer says in this connection (Jesus' charge in Lk 10:4), “As a salutation was made, not merely by a slight gesture and a few words, but generally by embracing and kissing, a journey is retarded by saluting frequently.” (Interesting to note that ancients took significant time to greet one another, a far cry from our frequent "Hello, how are you?" even in a church setting! Perhaps we should seek to emulate the ancients in our manner of greeting!)
Wuest comments on aspazomai in Heb 11:13 (All these died in faith, without receiving the promises, but having seen them and HAVING WELCOMED [aspazomai - KJV renders "embraced"; ESV = "greeted" them from a distance, and having confessed that they were strangers and exiles on the earth.) - The word “embraced” (KJV) is the translation of aspazomai which means “to greet or salute.” Vincent says that the word “embraced” is a sort of inferential rendering of the original sense of this word. He offers the translation, “having seen them from afar and greeted them:” and adds this comment, “as seamen wave their greeting to a country seen far off on the horizon, on which they cannot land.”
Greet in 2Ti 4:19 is aorist imperative a command to carry this out effectively. Be sure to greet them!
Friberg (Summary) strictly means to embrace; hence greet, salute, express good wishes; literally, of those entering a house greet, salute (Luke 1.40); of meeting someone along the road greet (Luke 10.4); of departing take leave of, say good-bye to (Acts 20.1); in letters (often imperatively) greet someone, remember (the writer) to someone (Ro 16.3); of short official visits pay one's respects to (Acts 25.13); figuratively, of treating someone affectionately be fond of, be friendly to (Mt 5.47); of things be happy about, welcome, anticipate (Heb 11.13)
BDAG (Summary) (1) to engage in hospitable recognition of another (w. varying degrees of intimacy) = greet, welcome a. through word or gesture or both; b. of short friendly visits, ‘look in on’ Acts 18:22; 21:7 (2) to express happiness about the arrival of something = welcome, greet, figurative ext. of 1 in ref. to something intangible .
Vine - (Strong's #782 — Verb — aspazomai — as-pad'-zom-ahee ) signifies "to greet, welcome," or "salute." In the AV it is chiefly rendered by either of the verbs "to greet" or "to salute." "There is little doubt that the revisers have done wisely in giving 'salute' ... in the passages where AV has 'greet.' For the cursory reader is sure to imagine a difference of Greek and of meaning when he finds, e.g., in Philippians 4:21 , "Salute evey saint in Christ Jesus. The brethren which are with me greet you,' or in 3 John 1:14 , "Our friends salute thee. Greet the friends by name'" (Hastings, Bible Dic.). In Acts 25:13 the meaning virtually is "to pay his respects to." In two passages the renderings vary otherwise; in Acts 20:1, of bidding farewell, AV, "embraced them," RV, "took leave of them," or, as Ramsay translates it, "bade them farewell;" in Hebrews 11:13 , of welcoming promises, AV, "embraced," RV, "greeted." The verb is used as a technical term for conveying "greetings" at the close of a letter, often by an amanuensis, e.g., Romans 16:22 , the only instance of the use of the first person in this respect in the NT; see also 1 Corinthians 16:19,20; 2 Corinthians 13:13; Philippians 4:22; Colossians 4:10-15; 1 Thessalonians 5:26; 2 Timothy 4:21; Titus 3:15; Philemon 1:23; Hebrews 13:24; 1 Peter 5:13,14; 2 John 1:13 . This special use is largely illustrated in the papyri, one example of this showing how keenly the absence of the greeting was felt. The papyri also illustrate the use of the addition "by name," when several persons are included in the greeting, as in 3 John 1:14 (Moulton and Milligan, Vocab). Literally aspazomai. signifies "to draw to oneself;" hence, "to greet, salute, welcome," the ordinary meaning, e.g., in Romans 16 , where it is used 21 times. It also signifies "to bid farewell," e.g., Acts 20:1 , RV, "took leave of" (AV, "embraced"). A "salutation or farewell" was generally made by embracing and kissing (see Luke 10:4 , which indicates the posibility of delay on the journey by frequent salutation). In Hebrews 11:13 it is said of those who greeted the promises from afar, RV, "greeted," for AV, "embraced." Cp. aspasmos, "a salutation." (Vine's Expository Dictionary of NT Words)
Zodhiates - OT references with the meaning of greeting: Jdg. 19:20; Ruth 2:4; 1 Sam. 25:6; 2 Sam. 20:9; Dan. 10:19). Equivalent to the NT “Peace be unto you” of those who meet (Luke 24:36; John 20:19; also coll. Matt. 10:12; Luke 10:5). Also spoken of those who separate (Judg. 18:6; 2 Sam. 15:9); equivalent to the NT “Go in peace” (Mark 5:34).
Aspazomai - 59x in 47v - Mt 5:47; 10:12; Mark 9:15; 15:18; Luke 1:40; 10:4; Acts 18:22; 20:1; 21:7, 19; 25:13; Rom 16:3, 5ff, 21ff; 1 Cor 16:19f; 2 Cor 13:12; Phil 4:21f; Col 4:10, 12, 14f; 1 Thess 5:26; 2 Tim 4:19, 21; Titus 3:15; Philemon 1:23; Heb 11:13; 13:24; 1 Pet 5:13f; 2 John 1:13; 3 John 1:15.
NAS Usage = acclaim(1), give...your greeting(1), greet(41), greeted(3), greeting(1), greets(5), paid their respects to(1), sends...greetings(4), taken...leave(1), welcomed(1).
Aspazomai - Only twice in the non-apocryphal Septuagint - Ex 18:7, Esther 5:2.
Prisca - In the NT "Priscilla" and "Prisca" are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca.
Aquila - Acts 18:2, 18, 26; Ro 16:3; 1Cor 16:19; 2Ti 4:19. Husband of Prisca/Priscilla. A Jew of Pontus, a tent-maker, convert to Christ, companion and ally of Paul in propagating the Christian religion.
Wayne Detzler - GREETING - MEANING - In the Greek New Testament the word translated "greeting" is aspazomai, a very broad but meaningful term. It embraces all forms of greeting from a verbal welcome to a kiss. In fact, it is variously translated in the New Testament by "embrace," "greet," "salute" (in the King James Version), and "take leave of."
The original Greek use of this word was also general. Building on the basic meaning of "embrace," other forms of greeting were added as time went on. Usually they referred to some external gesture, such as offering one's hand, kissing, or expressing acclaim in some other form. The usual greeting in Greek was chaire, which literally meant "rejoice." In practice it also meant "welcome," "good day," "hail," "hello," and "I am glad to see you." It is a lot like our English word, "Hi." Later on the Greeks turned from personal greetings to letters of greeting, forerunners of our greeting cards.
BIBLE USAGE - The word aspazomai speaks generally of the social grace of greeting. In fact, Jesus said it was the least of common courtesies, and He taught that Christians should even greet those who were not particular friends (Matt. 5:47).
A slightly different turn to the word is seen in the narrative of Mark's Gospel. He mentioned that a crowd greeted Jesus eagerly, when He returned from His transfiguration (Mark 9:15). This is closer to the idea of acclaim.
A fascinating appearance of our word is in the birth narrative of Luke. When the Angel Gabriel came to the Virgin Mary, his angelic greeting troubled her (Luke 1:29). Furthermore, when Mary went to greet Elizabeth, the baby John leaped inside her womb (1:41). This says much about the joy of that special greeting.
As the Apostle Paul made his way to Jerusalem, he met with many Christians at Troas, Ephesus, Caesarea, and Ptolemais. The word for "greeting" is used to describe the "farewell" which Christians at Ephesus gave him (Acts 20:7). Again in Acts the word for greeting is used to describe a visit, when Paul stopped briefly at Ptolemais or Acre (21:7).
The most frequent use of our word is found in the New Testament epistles. Greetings are extended to special friends such as Priscilla and Aquila (Rom. 16:3, 5, 22). Churches also greet one another by reference in the apostle's letters (1 Cor. 16:19). The "holy kiss" was also used as a form of greeting (2 Cor. 13:12). General greetings were issued to "every saint" (Phil. 4:21). In the Book of Colossians Paul listed several from whom he sent greetings (Col. 4:10-14). Again in his final epistle, Paul passed on greetings (2 Tim. 4:19, 21). The same kind of greeting is given in Titus 3:15 and Philemon 23.
A general greeting to all the leaders and all the saints is included at the conclusion of the Book of Hebrews (Heb. 13:24). Peter urged Christians to greet one another with the "kiss of love," which is a fairly unusual formulation (1 Peter 5:14). In his rather cryptic epistles, John also passed on greetings to the church (2 John 13; 3 John 14). Though not using the exact word, John warned the Christians not to greet or welcome false prophets (2 John 10).
Jesus set down an interesting criterion concerning greetings. When He first sent out the disciples, He told them to bring a special greeting to each house which they entered (Matt. 10:12). The Christian greeting was one of peace. The Lord had said, "Peace be with you" (John 20:21). If this greeting was not appreciated or 192 received, the disciples were instructed to leave immediately (Luke 10:5-6).
On the lowest level, greeting is a simple social custom. The ancient Greeks were much like the Romans and Jews. All greeted socially. However, under the exposition of Christ's teaching, greeting became an evangelistic test. Disciples were instructed to share their Gospel only with those who were receptive toward them.
ILLUSTRATIONS - Greetings remind most modem people of greeting cards. For nearly every possible event there is a suitable card. Apart from the normal birthdays, anniversaries, and wedding greetings, there are also many other memorable occasions. Depending on the neighborhood, there may be special cards for Jewish holidays, Christmas cards, or even Muslim greetings.
Recently the Soviet Union set an unusual precedent in the greeting card business. A line of Soviet Christmas cards appeared on the market in Europe. This was doubly amazing. Not only were the cards printed in English, but they came from an officially atheistic country. Apparently, profits can also be the mother of invention.
Another interesting line of greeting cards is found in England. The British driving test is very difficult and it takes many people two or three times to pass it. Thus the friends of recently licensed drivers shower the successful candidate with specially printed cards.
In his poignant poem, "When We Two Parted," Lord Byron (1788-1824) theorized concerning a future reunion, and said this about the greeting:
If I should meet thee After long years,
How should I greet thee? With silence and tears.
For several years our family lived in Germany, where the standard greeting was a handshake. In fact it was impolite not to shake hands. In time the extending of a hand came to be second nature. When one could not offer the right hand, one said: "The left hand is from the heart."
When Germans write to one another, the greeting is also extremely important. At the end of a letter one says: "Gruss an Deine Mutter" (Greet your mother). At other times one passes on greetings from another person: "Meine Mutter laesst gruessen" (My mother sends her greetings). It is a matter of form, but this form conveys real friendship.
In Christian circles certain German churches set aside a portion of the service for the passing of greetings. The leader asks: "Are there any greetings from other churches?" Then people from near and far stand to give greetings in the names of their home churches. It is a lovely habit which binds together Christians from various parts of the country.
Not only is this practice cultivated in church services, but it is also used in large conferences. Often I have sat through hours of "greetings" from personages great and small. Though it may be overdone, the German idea of conveying greetings does give a sense of personal regard and friendship. (New Testament Words in Today's Language.)
Household (3624) (oikos) refers to a dwelling and by implication a family (more or less related), a home, a household.
Onesiphorus - Profit-bringer. Bringing advantage. "One of the punning names so common among slaves. Cp. Chresimus, Chrestus, Onesimus, Symphorus, all of which signify useful or helpful." (Vincent)
|2 Timothy 4:20 Erastus remained ( 3SAAI ) at Corinth, but Trophimus I left ( 1SAAI ) sick ( PAPMSA ) at Miletus .|
|Greek: Erastos emeinen (3SAAI) en Korintho, Trophimon de apelipon (1SAAI) en Mileto asthenounta. (PAPMSA)
BBE: Erastus was stopping at Corinth; but Trophimus, when I last saw him was at Miletus, ill.
GWT: Erastus stayed in the city of Corinth and I left Trophimus in the city of Miletus because he was sick.
KJV: Erastus abode at Corinth: but Trophimus have I left at Miletum sick.
Phillips: Erastus is still staying on at Corinth, and Trophimus I had to leave sick at Miletus.
Wuest: Erastus remained in Corinth, but Trophimus, being ill, I left behind in Miletus.
Young's Literal: Erastus did remain in Corinth, and Trophimus I left in Miletus infirm;
ERASTUS REMAINED AT CORINTH BUT TROPHIMUS I LEFT SICK AT MILETUS: Erastos emeinen (3SAAI) en KorinthoTrophimon de apelipon (1SAAI) en Mileto asthenounta (PAPMSA): (Erastus - Acts 19:22; Romans 16:23 ) (Trophimus - Acts 20:4; 21:29) (Miletum - Acts 20:15,17, Philippians 2:26,27)
Remained (3306) (meno) means to remain in the same place over a period of time and so to abide. This is a major verb in the NT (118x in 102v) and is used 3x in 2Timothy (2Ti 2:13, 2Ti 3:14, 2Ti 4:20).
Sick (770)(astheneo [word study] from asthenes [see study] = without strength, powerless from a = without + sthenos = strength, bodily vigor) means to be feeble (in any sense), to be diseased, impotent, sick, to lack strength, to be infirm, to be weak.
Astheneo - 33 times in the NAS - Mt 10:8; 25:36, 39; Mark 6:56; Lk 4:40; Jn 4:46; 5:3, 7; 6:2; 11:1, 2, 6; Acts 9:37; 19:12; 20:35; Ro 4:19; 8:3; 14:1,2; 1Cor 8:11, 12; 2Co 11:21, 29; 12:10; 13:3, 4, 9; Php 2:26, 27; 2Ti 4:20; James 5:14. NAS = am weak, 1; becoming weak, 1; fell sick, 1; sick, 18; weak, 12.
This happening cannot be fitted into Acts and thus indicates two imprisonments in Rome for Paul. Trophimus was an Ephesian (Acts 20:4; 21:29).
Whereas God often heals the sick, through physicians or without them, it is not the case that in all situations there is instant healing. Epaphroditus was seriously ill for some time (cf. Php 2:25, 26, 27; 2Co12:7, 8, 9, 10; Jas 5:14). If it were God's will that all should be healed, surely Paul would have been able to heal Trophimus.
|Greek: Spoudason (2SAAM) pro cheimonos elthein. (AAN) Aspazetai (3SPMI) se Euboulos kai Poudes kai Linos kai Klaudia kai oi adelphoi pantes.
GWT: Hurry to visit me before winter comes. Eubulus, Pudens, Linus, Claudia and all the brothers and sisters send you greetings.
BBE: Do your best to come before the winter. Eubulus sends you his love, and Pudens and Linus and Claudia, and all the brothers.
KJV: Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.
Phillips: Do your best to get here before the winter. Eubulus, Pudens, Linus, Claudia and all here send their greetings to you.
Wuest: Do your best to come before winter. There greet you Eubulus and Pudens and Linus and Claudia and all the brethren.
Young's Literal: be diligent to come before winter. Salute thee doth Eubulus, and Pudens, and Linus, and Claudia, and all the brethren.
MAKE EVERY EFFORT TO COME BEFORE WINTER: Spoudason (2SAAM) pro cheimonos elthein (AAN):
Make every every (4704) (spoudazo [word study] from spoude = earnestness, diligence) conveys the idea hastening to do something with the implication of associated energy or with intense effort and motivation. It means marked by careful unremitting attention or persistent application. The idea is give maximum effort, do your best, spare no effort, hurry on, be eager! Hasten to do a thing, exert yourself, endeavor to do it. It means not only to be willing to do with eagerness, but to follow through and make diligent effort. In other words spoudazo does not stop with affecting one's state of mind, but also affects one's activity. Spoudazo conveys the idea of exertion. It means to be conscientious, zealous and earnest in discharging a duty or obligation. The verb speaks of intensity of purpose followed by intensity of effort toward the realization of that purpose.
To be diligent is to exert steady, earnest, and energetic effort and suggests earnest application to some specific object or pursuit. The idea is careful and persevering in carrying out tasks or duties. It means to be assiduous (marked by careful unremitting attention or persistent application).
Spoudazo basically means to make haste, and from that come the meanings of zeal and diligence. One commentator describes it as a holy zeal that demands full dedication.
Wuest says that spoudazo means
Before winter - Before the winter-season which spans the Feast of Tabernacles to Feast of Passover (roughly, October to April). Why? Clearly weather impeded or even completely prohibited travel, especially by sea (as is apparent from a study of Acts 27:1ff). Another reason of course is that the time of Paul's departure (demise) was drawing near (2Ti 4:6-note). Paul would also need his cloak (2Ti 4:13-note)
Practical Application: Winter is a season. Seasons pass. And when they pass, the opportunities (Click for an in depth word study on kairos, the Greek Word which means "opportunity") that were present during that season will also pass. God gives us all opportunities but He won't force us to respond. We have to choose to respond to opportunities. In this last section of Paul's final known communication he makes the plea (a second time) to "make every effort" but not qualifies it with “Come before winter”. This plea should be a reminder to all of us that opportunities do not wait forever. Practically speaking, in the ancient world, once the winter season began, Timothy would no longer be able to travel easily to Rome and see his beloved friend for the last time.
Dr. Clarence Macartney in his famous sermon “Come Before Winter” asks...
Beloved, are there opportunities you are neglecting today that may soon vanish forever? Are there people you should contact and decisions you should make? Today is yours; tomorrow may be too late.
Beloved "Timothy" or "Timothea", "Come before winter!" whatever that plea might mean to you in your present life circumstance...don't delay! Dr. Arnot Walker did not delay...
EUBULUS GREETS YOU, ALSO PUDENS AND LINUS AND CLAUDIA AND ALL THE BRETHREN: se Euboulos kai Poudes kai Linos kai Klaudia kai oi adelphoi pantes: (Romans 16:21, 22, 23; 1Corinthians 16:20; 2Corinthians 13:13; Philippians 4:22; 2John 1:13; 3John 1:14)
At least the four persons named here had not deserted Paul (v16). Nothing more is known of them.
|2 Timothy 4:22 The Lord be with your spirit. Grace be with you.|
|Greek: O kurios meta tou pneumatos sou. e charis meth' humon
BBE: The Lord be with your spirit. Grace be with you.
GWT: The Lord be with you. His good will be with all of you.
KJV: The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.
Phillips: The Lord be with your spirit. Grace be with you.
Wuest: The Lord be with your spirit. The grace be with you
Young's Literal: The Lord Jesus Christ is with thy spirit; the grace is with you! Amen.
THE LORD BE WITH YOUR SPIRIT. GRACE BE WITH YOU: O kurios meta tou pneumatos sou e charis meth' humon: (Matthew 28:20; Romans 16:20; 2Corinthians 13:14; Galatians 6:18; Philemon 1:25) (Romans 1:7; 1Corinthians 16:23; Ephesians 6:24; Colossians 4:18; 1Timothy 6:21; 1Peter 5:14; Revelation 22:21)
The Lord be with your spirit - In essence a prayer of blessing to Timothy. It is notable that in Galatians 6:18 and Philemon 1:25, Paul gives a similar blessing that "The grace of our Lord Jesus Christ be with your spirit" but in closing words to Timothy ("your" is singular not plural, so Paul is specifically addressing Timothy) the blessing bestowed is not of the grace of the Lord, but of the presence of the Lord (of grace)! Then in the following blessing, Paul shifts to the plural form of you (as he uses in the benediction of 1Ti 6:21 and Titus 3:15 where both uses of "you" are plural), which expands the benediction to the believers in general (which would include you and me).
Grace be with you - As noted above, this blessing is bestowed on all believers.
How fitting that Paul began and ended this last letter with the encouraging benediction of "grace". What Timothy began in the invigorating atmosphere of grace (2Ti 1:2 "Timothy, my beloved son: Grace, mercy and peace from God the Father and Christ Jesus our Lord"), and was continued in the strengthening power of that same grace, could only be accomplished with that same supply of amazing grace. And the same "formula" for success, applies to any good work any saint would seek to accomplish in the name of the Lord and for His glory.
Grace (5485) (charis from from chairo = to rejoice. English = charity. Beggars need "charity" even as sinners need grace, for we are all spiritual paupers outside of Christ, but "God gives where he finds empty hands"-Augustine [cp Mt 5:3-note])
Grace (charis) is a word which defies a simple definition but at its core conveys the sense of favor while the specific nuances of charis depend on the context in which it is used. Someone has written that the word grace is probably the greatest word in the Scriptures, even greater even than “love,” because grace is love in action, and therefore includes it. It is hardly too much to say that God has in no word uttered Himself and all that was in His heart more distinctly than in this word grace (charis)!
The English word grace is from the Latin gratia meaning favor, charm or thanks. Gratia in turn is derived from gratus meaning free, ready, quick, willing, prompt. Webster defines grace as the...
unmerited love and favor of God which is the spring and source of all benefits men receive from Him, including especially His assistance given man for his regeneration or sanctification. (Grace is) a virtue from God influencing man, renewing his heart and restraining him from sin. (Compare this more "modern Webster" with Noah Webster's original definition of grace)
Grace in simple terms is God's unmerited favor and supernatural enablement and empowerment for salvation and for daily sanctification. Grace is everything for nothing to those who don't deserve anything. Grace is what every man needs, what none can earn and what God Alone can and does freely give (see Ro 8:32-note where "freely give" is charizomai [word study] from charis = a grace gift!). Grace addresses man's sin, while mercy addresses man's misery. The gift of grace makes men fit for salvation, miraculously making separated strangers into God's beloved sons (1Th 1:4-note, 1Jn 3:1-note, 1Jn 3:2-note, 1Jn 3:3-note).
J H Jowett summarizes grace as God's "holy love on the move" (Another source attributes this quote to H G C Moule). This reminds me of the phrase that God is like the "hound of heaven" chasing after sinners, sinners who before Christ saved them by grace through faith, chased after sin but now because of the transforming power of sanctifying grace, they no longer chase after sin but sin "chases" after them! And so we see the continual need for God's grace!
Eadie in his commentary on Ephesians writes that grace (charis) is...