Section BB ras No, ee ewer rrr ee a ewe PER bien mee 5, CRITICAL AND EXPLANATORY, ON THE GREEK TEXT OF PAUL'S EPISTLES TO THE ROMANS, THE CORINTHIANS, THE GALATIANS, THE EPHESIANS, THE PHILIPPIANS, THE COLOSSIANS, THE THESSALONIANS, TIMOTHY, TITUS, AND PHILEMON. Cext of Tischenvorf, ᾿ WITH A CONSTANT COMPARISON OF THE TEXT OF Ξ WESTCOTT AND HORT (THIRD EDITION OF OSCAR DE GEBHARDT). ΒΥ ed easel : JAMES ROBINSON BOISE, D.D., LL.D. LATE PROFESSOR OF NEW TESTAMENT INTERPRETATION IN THE THEOLOGICAL SEMINARY, NOW THE DIVINITY SCHOOL OF THE UNIVERSITY OF CHICAGO. Lvited by NATHAN E. WOOD, D.D. PASTOR FIRST BAPTIST CHURCH, BOSTON, SILVER, BURDETT. AND COMPANY. NEw. YORK... BOSTON .. . CHICAGO. al Ἢ ν Ι 806. ‘ie Copyright, 1881, 1883, 1887, 1889, 1890, 1891, By JAMES ROBINSON BOISE. Copyright, 1896, By NATHAN E. Woop. Gniversity IBress : JouHn WILSON AND Son, CAMBRIDGE, U.S.A. Poe ΑΓ EB. THE author of these notes was recognized as unsurpassed in this country in the accuracy, extent, and finish of his Greek scholarship. He was an exceptionally successful teacher of the classic authors during thirty-eight years in universities, and published several text-books for the use of students of the Greek language. During the last sixteen years of his public life he taught theological classes in New Testament Greek, and sought to apply the same methods of exact scholarship to the critical elucidation of the original text of the New Testament as had proved so fruitful in classical Greek. These notes were not written for learned men, but for those whose scholarship might be somewhat immature, and yet who desired to find for themselves the exact meanings of the original scripture. Hence grammatical notes and careful explanation of constructions abound. If the learned reader finds these too elementary, they can be easily skipped. ‘There is no attempt at exhaustive theological discussion. There is no massing of names of scholars in a balanced argument for special interpretations. “Four points have been kept con- stantly in mind: the exact force of words, the structure of sentences, their logical connection, and the general argument.” 4 4 PREFACE. The notes are marvels of conciseness and lucidity. They state clearly what a devout student of the Greek text most desires to know; and they neither dodge difficult points nor omit essentials for the forming for one’s self of careful opinions in the interpretation of the Sacred Word. Critical discussions of the authenticity of various readings of the Greek text have been omitted. Such discussion belongs rather to the sphere of the textual critic than to that of the interpreter. These notes were meant to incite pastors and students to make daily use of the Greek New Testament, and to discover for them- selves accurate interpretations of the Word, rather than to depend, as is too frequently done, upon the interpretations of others. Students in theological schools will find them peculiarly helpful. Geographical, historical, and archeological information, and extended doctrinal discussions may be found in such works as every student will have necessarily at his hand. These notes were originally printed for private use and circulation, and now for the first time are presented to the general public in one volume. The editor has made daily use of them for several years ; and since the lamented death of their author, Feb. 9, 1895, has had the conviction that they ought to be given opportunity to prove themselves as clear a guide and as great an incentive to other students of the Word as they have been to himself. The editor has left the notes themselves untouched. He has omitted some other matter which was not germane to this new edition, and has added all the introductory tables and notes. He has also rearranged the Epistles so as to follow the order of the English Bible rather than the order of chronology. PREFACE. | 5 ‘Th e editor desires to give his testimony of deep admiration and love for the devout and scholarly author, who was his 2d teacher and his dear friend. NaTHAN E. Woop. ae ee « » “a ., a. ᾿ ἐν pe ἡ = MER © hae τ CONTENTS. oe ; PAGE SueeeuemoLacy OF EPISTIES . ..: . . . .- wt ee ee 9 _ CHRO "ες. ΝΠ νον OF EVENTS IN PAUL’Ss LIFE .... =. .s « « 10 _ EXPLANATION OF ABBREVIATIONS ........... «JI _ Romans . . . . . . . . . . . . . Ὧι σα . . . . . . 13 ς eT. CORINTHIANS . . . ue . , . . . . . . . . . . gf: . 141 mm ΝΠ CORINTHIANS τ 0s 6 ςτὸν ED I he se ee VC BTE ns y _ EPHESIANS . . Γ . , . . . . . et . . . . . . . ° . 353 “νι. NMI BLS cer fel ais νὴ feo ge) we 8s Wwe φλέ _ COLOSSIANS ©. - ee ee 600 6 ee ee 435 - Ba aM {πῦον το a Soo) eo a ee ee ARS ᾿» ΚΠ: THESSALONIANS . τς πω πτι ss se we KM: AOR 1: 0 a ce det eras SOS ES Gogg: iG al ake eae aS ees: tal act's RSS _ PHILEMON OEE Cog i ee ἐδ PROBABLE CHRONOLOGICAL ORDER OF PAUL’S EPISTLES, PLACE OF COMPOSITION, AND APPROXIMATE DATES. 7. and If. Thessalonians 7. Corinthians . 77. Corinthians . Galatians . DS ent ck a a! Ephesians Philemon Philippians . Colossians I. Timothy Titus rf LI. Timothy . ---.-.---Γὁ... Written at Corinth, A.D. 52-3, during the Second Missionary Tour. Written at Ephesus, A.D. 57 (Spring), during the Third Missionary Tour. Written in Macedonia, A. D. 57 (Autumn), dur- ing the Third Missionary Tour. Written at Ephesus, A. D. 57-8, during the Third Missionary Tour. Written at Corinth, a. Ὁ. 59 (Spring), during the Third Missionary Tour. Written at Rome, A.D. 62, during the First Imprisonment. Written at Rome, A. D. 63 (Spring), just before the release from the First Imprisonment. Written in Macedonia, A-D. 67, near the close of the interval between the First and Second Imprisonments at Rome. Written in Prison at Rome, A. D. 68. Paul was beheaded in Rome, A.D. 68, just before the death of Nero, in June, 68. PROBABLE DATES OF SOME EVENTS IN THE LIFE OOF PAUL. Paul’s Birth (conjectural) Stephen’s Martyrdom . Paul’s Conversion . Sojourn in Arabia . ς First Journey to fase a Tatas —at ΠΝ -Second Journey to Jerusalem — with “relief funds” Σ first Missionary Tour. From Antioch to Cyprus, Antioch in Pisidia, Iconium, Lystra, Derbe, and return to Antioch . Third Journey to Jerusalem (Apostolic Council) . ἜΡΩΣ Second Missionary Tour. From Antioch to Cilicia Tore XV. 41), Lycaonia, Galatia, Troas, Greece (Philippi, Thessalonica, Beroea, Athens, Corinth). The first preaching of Gospel in Europe Fourth Journey to Jerusalem (Acts xviii. 22) (Spring) : Third Missionary Tour. From Antioch, through Galatia ‘uid Phrygia to Ephesus, Corinth, Macedonia . : as Fifth Journey to Jerusalem (Arrested and sent to Geiuren) Imprisonment in Cesarea (Acts xxiv. 27) . Imprisonment in Rome (Acts xxviii. 30) . Release from Prison eo Te it ΤΣ seer. Fourth Missionary Tour. (To Spain and the West?) Sapiuviry in dhome;and Death 1... 3. 6° τος 45-49 51-54 EXPLANATION OF ABBREVIATIONS. Van Oost. Vulg. W.-H. Win. Alford. Attic. Bengel. Buttmann (New Testament Grammar). Bible Union Version. Latin covfer, i. e. compare. Chrysostom. Ellicott. Erasmus. et alii, and others. following. Goodwin (Greek Grammar). Hadley (Greek Grammar). Hadley-Allen (Greek Grammar). Hengstenberg. Hofmann. kal τὰ ἕτερα: etc. Lachmann. Liddell and Scott (Greek Lexicon). Lexicon, Thayer. Septuagint. Liinemann. Olshausen. Old Version (of 1611). Riggenbach. Revised Version (American). stead = instead of. Thayer (New Testament Lexicon). Theodoret. Theophylact. Tholuck. Tischendorf. Van Oosterzee. Vulgate. Westcott and Hort. Winer (New Testament Grammar). It is thought the remaining abbreviations require no special explanation. ᾿ ca ce ὙΠΟ fete. ee ef ae ROMANS. TuE Epistle to the Romans was written at Corinth, probably in the spring of 59 a.D., and was addressed to the church in Rome. Its purpose was to vindicate and unfold Paul’s apostleship to the Gentiles ; to show the relation of Jew and Gentile in the divine plan of salvation ; and to exhibit the salvability through Jesus Christ of the whole world, regardless of racial differences. The church in Rome was composed mainly of Gentiles, but with some admixture of Jews. Paul had never visited them. Hence the tender personal allusions of friendship are wanting. It was apparently sent to Rome by the hands of a woman, Phoebe, a deaconess of Cenchrea, the port of Corinth. | Its authenticity has never been shaken by criticism. pret γ Ὑ1.»}}Ὁ} NOTE 5 ON THE ~EPISTLE TO THE ROMANS. GENERAL OUTLINE OF THE ARGUMENT. Cus. I.-V. Christ our righteousness (δικαιοσύνη). Cus. VI.- VIII. Christ our sanctification. Cus. [X.-XI. The rejection of Christ by the greater part of the Jews, and their final accept- ance of him. God’s plan in all this. Cus. XII.—XVI. Exhorta- tions and ethical instructions. —_—_—$$——— Cuap. I. Vv. 1-7. Salutation. — Vv. 8-15. Thanks for the faith of the church. — Vv. 16, 17. Theme of the epistle ; Justifi- cation (or Righteousness) by faith. — Vv. 18-32. Necessity of this method of Justification to the Gentiles. V.1. Παῦλος: cf. Acts xiii. 9. --- δοῦλος ... ᾿Ιησοῦ : a servant (a bond- servant) of Christ Jesus. Like the Hebrew Mim? TI}: in the LXX, Judges ii. 8, δοῦλος κυρίου; cf. Ps. cxxxi. 10. It implies no menial or abject servitude like the Eng. word s/ave, Greek ἀνδράποδον. The ety- mology from δέω, 20 bind, is not certain; yet the idea of dond-servant, one who is bound to another by honorable ties for life, is the true meaning of the word as used in the N. T. — κλητὸς ἀπόστολος : Paul alone speaks of himself as a called apostle ; referring no doubt to the manner of his appointment, and claiming at the same time an authority equal to that of the other apostles. — ἀφωρισμένος (ἀφορίζω, fr. ἀπό and ὅρος, a boundary) εἰς εὐαγγέλιον θεοῦ : set apart (from the mass of men) uzto the gospel of God (to enter into the work of preaching the gospel of God): a more definite explanation of κλητὸς ἀπόστολος: article omitted w. εὐαγγέλιον followed by a gen. which makes it definite (Win. p. 125); like a Hebrew noun in the construct state. The divine origin of the gospel is here dis- tinctly affirmed by θεοῦ (subjective gen.). 16 NOTES ON ROMANS. V.2. ὃ (refers to εὐαγγέλιον) προεπηγγείλατο (πρό, ἐπί, ἀγγέλλω) : which He (θεός) before announced ; or perhaps, promised ; vorherverheissen hat (Meyer), vorher verhiess (De Wette), ante promiserat (Vulg.). CE. ἐπαγγελία, promise. — διὰ τῶν Kré.: through etc., spoken comm. as here of an intermediate agent. — ἐν γραφαῖς ἁγίαις : zx the Holy Scriptures ; article omitted because the noun is made definite by the adj. So. Alf., De Wette, and the most. Meyer however renders it, 7 hetligen Schriften, in Holy Scriptures, i.e. the prophetic portions of the O. T.« The differ- ence in thought is not important. The gospel that I preach, Paul sug- gests, is no mere human invention, but comes from God; it is no recent announcement, but was promised long ago through the prophets in the Holy Scriptures. Vv. 3,4. περὶ τοῦ υἱοῦ αὐτοῦ : connect w. ὃ mpoernyyelAato: which He before promised... concerning His son. — τοῦ γενομένου κτὲ : who was born of the seed of David according to the flesh (thus being of the most ele- vated rank in his earthly descent). — τοῦ ὁρισθέντος (ὁρίζω, to define, determine, declare, manifest): who was manifested, or declared (so Chrys., Theod., Luther, De Wette, Thol., Alf., Hodge, Shedd): who was made, constituted, determined (so Stuart, Meyer, etal.). The last is certainly the ordinary meaning of the Greek word, and we can see no good reason for departing from the exact meaning here. The Vulg., gu praedestinatus est, is less exact. — ἐν δυνάμει : 27: ower ; predicated of what God had deter- mined. — κατὰ πνεῦμα ay—: according to the spirit of holiness ; meaning Christ’s own spirit, contrasted with κατὰ σάρκα (not the Holy Spirit, the third person in the trinity, which would be κατὰ πνεῦμα ἅγιον). So De Wette, Thol., Meyer, Alf., Hodge, et al: Others, and among them many of the ancient scholars, view this as synonymous w. κατὰ πνεῦμα ἅγιον. It is a point difficult to settle with certainty; but we take the view given first. — ἐξ ἀναστάσεως νεκρῶν declares the manner in which he was determined (or manifested) in power as son of God: dy virtue of (or through) the resurrection of the dead. The fact of Christ’s resurrection, though a single instance, proves the general fact of the resurrection, as Paul argues in 1 Cor. xv. So De Wette, Hofm., Meyer, Alf., Hodge, et al. Many understand ἐκ before νεκρῶν, and translate by the resurrec- tion from the dead. It is better as a rule to follow the exact language when it yields a sense suitable to the connection. —’Inrotd Xp. κτέ.: in emphatic apposition w. τοῦ υἱοῦ αὐτοῦ, v. 3, to show beyond a doubt of whom the preceding declarations are made, and to make the connection with v. 5 still clearer. V. 5. δὲ od: cf. Gal. i. 1, Note. — ἐλάβομεν : we (i.e. Paul, the writer of the epistle, a frequent idiom in Greek authors; plur. in speaking of one’s self) received. — χάριν καὶ ἀποστολήν, grace and apostleship ; the former word general, the latter specific. It is not necessary, nor in fact CHAPTER I. 6-8. 17 so forcible, to view these two words as a hendiadys (ἕν διὰ δυοῖν), the grace of the apostleship. — ες ὑπακοὴν πίστεως : denotes the end in view, that into which the attention and all the energies of the apostle were directed; πίστεως, objective gen., obedience to the faith, viewed, not as the system of christian doctrine, but as the inward experience of belief and trust in Christ. Many however understand the expression to mean, obedience of faith, obedience which proceeds from faith, of which faith is the controlling principle. The gen. admits of either interpretation, both here and in many other instances. — ἐν πᾶσιν τοῖς ἔθνεσιν. Does this mean, among all the nations, including the Jews? So, many have under- stood it. Many others, however, have understood ἔθνη here as it is com- monly used in the epistles of Paul (occurs 55 times: is translated Gentiles 44 times ; heathen, 4 times; in other places, zations): among all the Gen- tiles. So Beza, De Wette, Meyer, Alf., Ewald, Hofm. et al. The expression by its position is closely joined in thought with eis ὑπακοὴν πίστεως. --- ὑπὲρ τοῦ ὀνόμ-- αὐτοῦ: for the sake of His (Christ’s) xame (the great end and object which Paul never lost sight of): closely joined w. εἰς ὑπακοὴν πίστεως“. Vv. 6,7. ἐν οἷς ἐστὲ κτὲ., among whom are ye also called of etc.; or called (to be) of Fesus Christ ; or called (to be) Fesus Christ’s (ΒΕ. V.). It seems most natural to take κλητοί as subst. in descriptive appos. w. ὑμεῖς. So Meyer, who renders κλητοί, Berufene, persons who are called. — πᾶσιν τοῖς οὖσιν (particip. dat. pl. fr. εἰμί) κτέ., to all those who are in Rome (connect w. v. 1) beloved of God: ἀγαπητοῖς θεοῦ, in const. like κλητοὶ Ἰησοῦ Χρ-- — κλητοῖς (adj.) ἁγίοις (subst.): called saints: chosen saints (Stuart): derufene Heilige (Meyer). Cf. κλητὸς ἀπ--, v. 1, a called apostle. This seems to be the most exact rendering; yet many prefer, called (to be) an apostle, called (to be) saints. — χάρις ὑμῖν καὶ εἰρήνη : sc. εἴη or elev: grace, in the widest N. Test. sense, the divine favor; εἰρήνη, the direct result of χάρις, used in the comprehensive sense of Ὁ γ), peace and pro- sperity of every kind: amd θεοῦ κτέὲ., proceeding from, denoting the source, the only source of genuine grace and peace; κυρίου, same const. w. θεοῦ : both dependent on one preposition, hence united more closely in the thought. V.8. In accordance with the usual custom of Paul, an expression of thanks for the faith of those addressed. πρῶτον μέν, without a following ἔπειτα 5é. — διὰ... Χριστοῦ: connect w. εὐχαριστῶες The person and office of Christ as mediator distinctly recognized. — περί, concerning. Some editors have here ὑπέρ, ix dchalf of, concerning. The two prepo- sitions in the later Greek often approach very near each other in signifi- cation. — ὅτι, chat, in view of the fact that, because: introduces the reason for εὐχαριστῶ. --- ἡ πίστις ὑμῶν, your faith (in Christ). — καταγγέλλεται tv ὅλῳ τῴ κόσμῳ : zs spoken of in all the world: a popular hyperbole; yet 2 a 18 NOTES ON ROMANS. as Rome was the centre of the civilized world, towards which all eyes were turned, it would be quite natural that the christian church in that city should be known more or less to all other christian churches. V. 9. γάρ introduces the proof of εὐχαριστῶ κτὲ. --- pdptus... ὁ θεός : God is my witness, a solemn appeal. God is the only witness of secret prayer. — ᾧ λατρεύω κτέ. : whom 77) serve in my spirit: a service not con- fined to outward and public activity, great as that was in the case of Paul. — ἐν τῷ εὐαγγελίῳ κτέ. : in the gospel of His son ; i. e.in the proclamation and defence of the gospel. This whole clause (6 Aat—. .. τοῦ υἱοῦ αὐτοῦ) strengthens the solemn assertion, God zs my witness. — as. Is this declara- tive after μάρτυς ἢ my witness that unceasingly etc. (so the most) : or is it adv. of manner? my witness how unceasingly etc. So Meyer, Stuart, Shedd, R. V., etal. Undecided, De Wette, Hodge, et al. The difference in thought is not important. > V. 10. πάντοτε: connect with the following. — ἔπί w. gen. meaning, in the time of, during, is familiar to the classical student. It may be ren- dered here simply, zz. Many editors omit the comma before δεόμενος and place one after it. The sense is not materially changed. — δεόμ-- εὔπως ἤδη ποτέ, making request if in any way now at length. — εὐοδωθήσομαι (fut. pass. εὐοδόω, fr. εὖ, 636s): 7 may be prospered, may have the good for- tune ; ich das Gliick haben werde (Meyer). — ἐν τῷ θελήματι κτέ., 22 the will of etc., or in an Eng. idiom, dy the will of etc. — ἐλθεῖν : w. evodw- θήσομαι. V. 11. ἐπιποθῶ (ἐπί, denoting direction towards, ποθέω, &, fo yearn, to long, expressing a much stronger desire than θέλω, ἐθέλω, or βούλομαι) yap, for 7 long etc. — twa... μεταδῶ (μεταδίδωμι), that 7 may impart etc. - τὶ... χάρισμα. .. πνευματικόν. The separation of these words gives to each more distinctness: something...a gift. ..a spiritual (one): χάρισμα can hardly mean here any one of those miraculous gifts, imparted by the Holy Spirit, mentioned more particularly in 1 Cor. ch. xii., but the refreshing, the encouragement, the παράκλησις, which his personal presence would bring to the church: χάρισμα (fr. χαρίζομαι, χάρις), some- thing imparted as a favor, as an act of χάρις : δῶρον, δωρεά, δόσις, δώρημα, are all allied to δίδωμι, the generic word meaning 20 give; and signify a gift, without the added idea of χάρις. --- eis τό w. the infin. expressing purpose, that into which one directs attention, is especially frequent in the style of Paul: στηριχθῆναι (στηρίζω, --ἰξω) ὑμᾶς (note how often the grammatical subj. follows the infin.) : 20 the end that ye may be made firm, made to stand fast, be established, in christian doctrine and life. V. 12. τοῦτο δέ: and this (namely, the thought expressed in v. 11, ἰδεῖν ὑμᾶς, ἵνα κτὲ,, to see you, in order that, etc.) ts, this means, to be encouraged together among you. So, with Meyer, we view the construction and mean- CUAPTER I. 13-16. IQ ing of this somewhat doubtful expression: συμπαρακληθῆναι (σύν, παρά, καλέω) occurs only here in N. T. and not in the LXX; but παρακαλέω is frequent, meaning 20 exhort, encourage, comfort. Cf. παράκλητος, com- forter ; παράκλησις, comfort, consolation, exhortation, encouragement. No one English word expresses the full meaning of either of these Greek words. Both ideas, quickening and comforting, encouraging and consol- ing, belong at once to each. — διὰ τῆς ἐν ἀλλήλοις πίστεως : through the faith (here in the usual N. T. sense, christian faith) in one another, i.e. existing, dwelling, in one another. — ὑμῶν τε καὶ ἐμοῦ (added for perspi- cuity and for emphasis) : (the faith) both of you and of me. V. 13. Paul now speaks, not of his longing, but of the actual purpose often formed. — οὐ θέλω. . . ἀγνοεῖν : a form of expression used to emphasize a following statement. Cf. xi. 25. — προεθέμην (πρό, τίθημι), 7 set before me, 7 purposed. — ἵνα kré. (connect w. προεθέμην... ὑμᾶς, The intervening clause, kal ἐκωλύθην.. .. δεῦρο, and was hindered hitherto, is parenthetical): that L might have (σχῶ, 2 aor. subjunc. fr. ἔχω) : observe that ἵνα in N. T. is regularly followed by the subjunc., even after a his- toric tense of the indic. — kal... καθὼς καὶ κτέ. : among you also as among etc. : καθώς is often followed by καί ; not easily rendered here into English. V.14. Ἕλλησίν te καὶ βαρβάροις, σοφοῖς te καὶ ἀνοήτοις : Joth to Greeks and Barbarians, both to wise and to foolish ; i.e. to all classes, particularly ἐν τοῖς ἔθνεσιν, without distinction of nationality, or of con- dition in life. The question whether the Romans belonged to the Greeks or the Barbarians is scarcely in place, probably did not occur to the mind of Paul. — ὀφειλέτης εἰμί : cf. Acts xxvi. 17, Gal. ii. 7, 1 Cor. ix. 16. V. 15. ottws: ¢hus, so, i.e. under a sense of this obligation. — τὸ κατ᾽ ἐμὲ πρόθυμον, sc. ἐστίν : does τό belong simply to kar’ ἐμέ (thus, so far as relates to me, there is a readiness, etc. So Calvin, De Wette, et al.), or does it belong to πρόθυμον (thus, the readiness on my part exists. So Meyer, last edition, et al.)? The first seems to us most natural. Some other grammatical explanations may be found, but they seem improbable. — καὶ ὑμῖν : 20 you also, the christians in Rome: τοῖς ἐν Ρώμῃ, added for emphasis and perspicuity: εὐαγγελίσασθαι (aor. infin. mid.) expresses the simple fact, without reference to the idea of momentary or continued action. Vv. 16,17. Statement of THE THEME OF THE EPISTLE. _V.16. Introduces the reason why he is not ashamed to preach the gospel in Rome, the capital city of the world. — ἐπαισχύνομαι (ἐπί, αἰσχ-) w. acc.: the simple verb αἰσχύνομαι not so often in N. T., and not with the acc. — δύναμις, made definite by the gen. θεοῦ, Win. p. 125. — ἐστίν, 20 NOTES ON ROMANS. sc. τὸ εὐαγγέλιον : for it is the power of God etc.; the reason for od... ἐπαισχύνομαι, and a pretty good reason. — εἰς σωτηρίαν : the end in view ; leading zo salvation, i.e. the salvation of the soul from death. — παντὶ τῷ muorebovTt: 20 every one who has faith ; faith in the gospel, as the connection clearly shows. No salvation is promised to any other. — iovdalw τε πρῶτον Kal ἕλληνι: both to the Few first, and to the Greek: πρῶτον seems to express not simply priority in time, but also precedence in national privilege: ἕλληνι in this and similar expressions, often occur- ring, includes all who were not Jews. The two together mean all man- kind. Cf. Acts xiv. I, xvill. 4, Rom. ii. 9, ili. 9, x. 12, 1 Cor. i. 24, x. 32, mi. 55. V. 17. Explains and confirms v. 16. — δικαιοσύνη (cf. note on δύναμις, v.16) yap θεοῦ: for the righteousness of God: not viewed simply as an attribute of his character, as in iii. 5; nor the righteousness which he requires of every man, as in James i. 20; but the righteousness which belongs to him, proceeds from him, and is imparted to the believer: θεοῦ, gen. of source. — ἐν αὐτῷ : 771 it, i.e. ἐν εὐαγγελίῳ. — ἀποκαλύ- πτεται: is revealed. The doctrine of righteousness by faith, although foreshadowed in the case of Abraham, was yet a μυστήριον until it became revealed in the gospel. This thought is distinctly presented in ἀποκαλύ- πτεται: pres. tense, expressing that which is continued in the preaching of the gospel. — ἐκ πίστεως εἰς πίστιν : lit. out from faith into faith: faith the source, faith the end in view: faith, and that alone, from beginning to end. Is this to be connected most intimately in thought with ἀποκαλύπτεται (so Alf., Meyer, Hofm.), or with δικαιοσύνη θεοῦ (so Luther, Beng., Thol., Stuart, Hodge)? The latter connection seems to us preferable. The righteousness which God imparts, springing forth from faith and leading into a life of faith, is revealed in the gospel. — καθὼς γέγραπται : as 27 has been written: confirmation of the foregoing by a citation from the O. T., Hab. ii. 4: ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται. With slight variations, this is found in Gal. iii. 11, Heb. x. 38. In the LXX, it stands, 6 δὲ δίκαιος ἐκ πίστεώς μου ζήσεται. The δέ is transferred from the LXX, and is not to be translated in this connection. Note that ὃ δίκαιος contains the same root as δικαιοσύνη, righteousness. It would be consistent, therefore, to render it by the corresponding word righteous. (δικαιοσύνη occurs in N. T. 92 times, and is always rendered in the old version righteousness: δίκαιος 81 times, and is rendered righteous 40 times; Just 35 times; right 5 times; meet once; δικαίωμα occurs Io times, and is rendered righteousness 4 times, jzstification once, judgment once; in the plur. ordinances 3 times, judgments once; δικαίωσις occurs twice, and is rendered justification.) ‘The question arises, shall we join ἐκ πίστεως w. 6 δίκαιος, or w. (hoeta? He who is righteous by faith shall live: or he whois righteous shall live by faith. The former is preferred by Meyer, Hodge, et al.; the latter, by De Wette, ‘CHAPTER I. 18, 19. 21 Thol., Delitzsch, Stuart, et al. The grounds of choice between the two are not very clear, as is manifest from the fact that the most critical scholars have differed in their opinions. May it not in fact suggest both ideas? he who is righteous as a result of faith shall live thereby. Thus ἐκ πίστεως would belong to the whole proposition, both subject and predicate. Why limit it to a part of the sentence? Cf. Gal. iii. 11, note. It should be borne in mind in this entire argument that πίστις means here, not a body of doctrine, a creed, not a mere intellectual belief, but chiefly a spirit of trust in God. For an excellent article on this point, by President Hopkins, the student is referred to the Princeton Review, Sept. 1878. Vv. 18-32. Necessity of this method of obtaining righteous- ness (this method of obtaining justification) shown in the case of the Gentiles. V. 18. γάρ: for, a confirmation of v. 17: that the righteousness of God is revealed in the gospel; since, where the gospel is-not preached, only the wrath of God is revealed, ἀποκαλύπτεται, emphat. posit. — ὀργὴ (cf. note on δύναμις, v. 16) θεοῦ: the wrath of God: contrasted w. δικαιο- σύνη θεοῦ, v.17. — Gm οὐρανοῦ, connect closely w. ἀποκαλύπτεται. In what manner the wrath of God is revealed from Heaven is shown more clearly v. 24, ff. — ἐπί, w. acc., extending upon ; often as here, against. — ἀσέβειαν, wugodliness, impiety (predicated of our relations to God) : ἀδικίαν, unrighteousness, immorality, injustice (predicated of our relations to our fellow-men). — τῶν... κατεχόντων : those who hold back, hold in check, repress. ‘This is the more exact meaning of κατέχω. So the most. Some, however, understand it as the simple verb ἔχω, to have, hold, possess. - τὴν ἀλήθειαν ἐν ἀδικίᾳ, Though they understand (in the way indi- cated in v. 109, ff.) the general principles of right and wrong, yet they con- tinue to practise injustice, thus violating these principles; holding back the truth in unrighteousness (in the constant practice of injustice). V.19. διότι: decause, in view of the fact that, etc.: the reason why the wrath of God is revealed etc. So Meyer, Hofm., R. V. Some under- stand διότι in the sense of γάρ, for, as introducing an explanation of the preceding clause (τῶν... κατεχ--). This is less in accordance with the common use and exact meaning of διότι, yet is preferred by De Wette, Thol., Stuart, Alf., et al. The difference is not important. — Td γνωστὸν τοῦ θεοῦ : may mean, that which is known of God (quod notum est, Vulg.). So Chrys., Theod., Luther, De Wette, Meyer, Alf., Hodge, et al.; or that which is knowable, that which may be known. So Origen, Erasm., Beza, Calvin, Ewald, Stuart, et al. The former, that which ἐς known εἰς. is best supported by usage in the N. T. and the LXX. Of course, that which is made known by divine revelation cannot be inclnded. A fuller 22 NOTES ON ROMANS. explanation of the meaning is found in v. 20. (For the two uses of verbal adjectives in -ros, cf. Win. p. 96, Butt. p. 190.) — ἐν αὐτοῖς : im them, within them ; i.e. in their own consciousness, in their hearts, ii. 15. — αὐτοῖς ἐφανέρωσεν (pavepdw) : made (it) plain to them. Ct. Acts xiv. 17, xvii. 26, ff. That God’s plan of redemption was not included, Paul asserts in 1 Cor. i. 10, ff. V. 20. γάρ, for, confirming the statement of the preceding verse. — τὰ ἀόρατα αὐτοῦ. . . νοούμενα καθορᾶται : lit. the things of him unseen (by the eye)... being perceived by the mind are seen (note the oxymoron ἀόρατα, καθορᾶται) ; or τὰ ἀόρατα, in the other sense of the verbal, the things of him which cannot be seen (by the eye), his invisible attributes. — ἀπό, of time, from, since. — τοῖς ποιήμασιν : dy the things that are made : join in thought w. νοούμενα and w. καθορᾶται. --- ἥ Te... θειότης : explana- tory appos. w. τὰ ἀόρατα αὐτοῦ: ἀΐδιος (akin to ἀεί, always), eternal ; connect the article and adj. w. both nouns δύναμις and θειότης, thus uniting them more closely: doth his eternal power and divinity (divine character, divinitas, Vulg.). The specification of δύναμις is quite natural, being that attribute of the divine character which first strikes us in the study of the created world. — εἰς τὸ εἶναι κτέ. Does this denote result, or purpose? so that they are without excuse; or, so that they should be etc., in order that they might be etc. The former, De Wette, Ewald, Stuart, Thol., Hodge, et al. The latter (purpose), Meyer, Shedd, et al. May not both ideas, purpose and result, be suggested by εἰς τὸ w. the infin., like wt w. the subjunc. in Latin? So Alf. If but one of these ideas is expressed, that of result seems to us most natural. Meyer denies this use of eis τὸ w. the infin., at least in the Ep. to the Romans; but such denial begs the whole question. V. 21. γνόντες (γιγνώσκω) : aor. particip.: after having known, though they had known. — οὐκ as... ηὐχαρίστησαν (εὐχαριστέω) : lit. τού as God did they glorify (him) or give thanks (to him). The force of οὐκ extends over both verbs, — ἐματαιώθησαν (ματαιόομαι, fr. μάταιος, vai): only here in N. T.: became vain, idle, false. Cf. Acts xiv. 15. — ἐν τοῖς διαλογισμοῖς αὐτῶν : 271 their reasonings, in their speculations. This has always and everywhere been true, where the revealed word has not guided the minds and hearts of men. Cf. 1 Cor. i. 18, ff. — καὶ ἐσκοτίσθη (σκοτίζω) ἣ ἀσύνετος (adj. of two endings, fr. a priv. and συνετός, 4, dv, intelligent, sagacious, fr. συνίημι) αὐτῶν καρδία : and their foolish heart was darkened: καρδία includes the whole inner man. Vv. 22. 23. An independent sentence, without connective: introduces a proof of the statement just made. — φάσκοντες εἶναι σοφοὶ (pred. nom. w. infin., Good. ὃ 136, Note 3) ἐμωράνθησαν (uwpaivw, from μωρός, foolish): professing to be wise, affirming that they were wise, they became foolish, CHAPEER I; 24, 25. 23 played the fool. — καὶ ἤλλαξαν (ἀλλάσσω) : and ἐλαγερεα εἴς. This was their great folly, the foundation of every other. — τὴν δόξαν τοῦ ἀφθάρτου θεοῦ: the glory of the incorruptible (imperishable, eternal) God. — ἐν δμοιώματι _ «ré.: ἐν represents the element in which the change subsisted (Alf.): zz “ (i.e. so as to appear 7) a resemblance of an image (i. €. in something similar to the form) of a corruptible human being (man or woman) and of birds etc. The phrase, iz a resemblance of an image, is regarded by many as a Hebraism for, ixto an image like to (εἰς εἰκόνα ὅμοιον) etc. So Hengst., Thol., Stuart, et al. Further, ἤλλαξαν .. . ἐν, is rendered by De Wette, Meyer, Stuart, Hodge, Shedd, et al., exchanged ... for. Either one is a somewhat free rendering of the Greek. εἰκόνος ... ἀνθρώπου would point to the images common among the Greeks and Romans; the remaining words, to those among the Egyptians, and other nations. V. 24. Διό, wherefore; as a direct result, the terrible degradation described in the remainder of the chapter. — év... eis κτέ. : both prepo- sitions in their ordinary and strict sense: 7 the lusts of . . . into (i.e. to enter into, to plunge into) wzcleanness, debauchery.— τοῦ ἀτιμάζεσθαι may be viewed as gen. denoting purpose, or result, or as limiting ἀκα- θαρσίαν : and ἀτιμάς- may be either mid. or pass.; to dishonor their bodies among themselves; or that their bodies should be etc. (Stuart); or, so that their bodies were dishonored among themselves (Alf., Meyer); or, so that they dishonored etc. (Hodge); or, w. ἀκαθαρ--, the uncleanness of dishonor- ing etc. (Winer, De Wette, Thol.). Each is strictly grammatical and the general meaning remains the same. The last, in N. T. Greek, is the least probable. — ἐν αὐτοῖς (ἐν ἑαυτοῖς, Meyer). The careful student will observe how seldom the reflexive pronoun occurs in the N. T. (text of Tisch., and of W — H.). V.25. οἵτινες, in N. T. only in the nom.: often refers as here, like és, of, to adefinite antecedent. This use of ὅστις is constantly gaining ground in the later Greek (Butt.). It may often be translated by a conjunc. and pers. pron. So here: since they, because they. — μετήλλαξαν (werd, ἀλλάσσω) : cf. ἤλλαξαν .. . ἐν, Vv. 23: because they exchanged the truth of God for that which was false: μετήλλαξαν, an intensive form of ἤλλαξαν : ἐν denotes strictly the sphere, or “the element, in which the change subsisted:” standing, working in the midst of falsehood, they changed completely the truth of God. Note here the article, τὴν ἀλήθειαν τοῦ θεοῦ, denoting that which was perfectly definite. Cf. τὴν δόξαν τοῦ ..- θεοῦ, v. 23. Above, w. δικαιοσύνη θεοῦ, ὀργὴ θεοῦ, vv. 17, 18; the article was not deemed necessary. — καὶ ἐσεβάσθησαν (σεβάζομαι, only here in N. T., a pass. deponent) καὶ ἐλάτρευσαν (λατρεύω) κτὲ.: and worshiped and served the creature (the thing created): a specification and proof of the preceding statement. — παρὰ τὸν κτίσαντα. Note this use of παρά w. acc., i preference to, rather than, the one who created. The rendering, 24 NOTES ON ROMANS. more than, implying that the Creator was worshipped somewhat, but the creature still more, seems unsuited to the connection; hence, we prefer, rather than ; the Creator being left entirely out of their worship (relicto creatore, Cyprian). So Beza, De Wette, Thol., Olsh., Alf., Hodge, et al. — ὅς ἐστιν εὐλογητὸς κτὲ.: who is blessed for ever. Amen. A natural expression of Paul’s devout piety, and strong emotion. V. 26. διὰ τοῦτο, on this account, therefore: referring to the thought introduced by οἵτινες xré. — ες πάθη ἀτιμίας : (20 enter) into dishonorable passions: lit. passions of dishonor. — te. . . τέ: correlative: unemphatic connectives, the first of which can scarcely be translated without an over- rendering. — αἱ θήλειαι... οἱ ἄρρενες : lit. their females... their males: used st. af γυναῖκες... of ἄνδρες, because the notion of sex, and its shame- ful abuse, is the prominent idea. — εἰς τὴν (sc. χρῆσιν) παρὰ φύσιν : into that against nature, contrary to nature. This use of παρά is frequent in classic Greek; and is closely allied in meaning to παρά, v. 25. In both, the violation, or setting aside, of that which follows is implied. V. 27. ὁμοίως τε (correl. of τέ in af τε γάρ. Some editions have δέ here) καὶ κτέ, : and in asimilar manner also etc. — ἀφέντες (ἀπό, thu: aor. act. particip.): abandoning. — ἐξεκαύθησαν (ἐκ, καίω) : a much stronger expression than the Eng. durned ; and stronger than the simple verb ἐκαύθησαν. Lit. were burned out. — τὴν ἀσχημοσύνην : the (well-known, notorious) zzdecency. — ἣν ἔδει, sc. ἀπολαμβάνειν: which it was necessary (to receive) ; which was meet. — τῆς πλάνης αὐτῶν : of their error, of their departure (from the true God). — ἀπολαμβάνοντες : note the force of the pres. particip.: also of amo-: receiving (continually, habitually, what is due). ‘For the force of dmo-, cf. ἀποδίδωμι. The vice here mentioned is alluded to in Leviticus xviii. 22. Cf. 1 Cor. vi. 9, μαλακοί, the victims ; ἀρσενικοῖται, the perpetrators. This form of vice is thought to have been especially common among the Greeks and Romans. Cf. Juvenal, Sat. ix. Observe that the description is more particular here than in v. 26. V. 28. καὶ καθώς : and as, even as, according as. This is the prevailing meaning of καθώς, a frequent word in the N. T.; and it seems unnecessary here, or in any other passage, to assign to it a causal force. — οὐκ éSoxt- μασαν ... εἰς ἀδόκιμον νοῦν : note the paronomasia; ¢hey did not approve εν . into a mind not approved (or, not worthy of approval): τὸν θεὸν ἔχειν ἐν ἔπ-- : did not approve of retaining God in (their) knowledge. By the light of nature, they might learn something of him, his eternal power and Godhead; but even this knowledge they did not like to retain. Observe that this important fact is stated as antecedent to God’s delivering them over, etc. — ποιεῖν (pres. infin., expressing what is continued or habitual) κτὲ. : 10 do the things not becoming: ποιεῖν is epexegetical (Win. p. 318) of ἀδόκιμον νοῦν : to do, so as to do etc. — τὰ ph καθήκοντα. The much more ΘΗ ΕΝ 1 290-2.} If. 1. 25 frequent use of μή w. the particip. in later Greek is particularly observable in the N. T. It seems scarcely possible in the N. T. to draw the same ᾿ sharp distinction between οὐ and μή which is made in classic Greek. Cf. Butt. N. Test. Gram. p. 351. For a valuable article, discussing the encroachments of the negative μή on ov in later Greek, see American Journal of Philology, Vol. I. No. 1. V. 29. πεπληρωμένους (πληρόω) : agrees w. αὐτούς : usu. w. gen.; here, and sometimes in classic Greek, w. dat.: πάσῃ ἀδικίᾳ, a general term, πονηρίᾳ κακίᾳ πλεονεξίᾳ, specific words in appos. w. ἀδικίᾳ : being filled with all unrighteousness, with malice, baseness (the opposite of ἀρετή), covetousness. — μεστοὺς Kré.: filled full of envy, murder (i.e. the spirit of _ murder), strife, deceit, malzgnity (an evil disposition which puts the worst construction on everything). >. ’ ἧς Vv. 30, 31. Ψιθυριστάς, κτέ. : same const. w. αὐτούς : whisperers (1. 6. those who suggest evil things in a whisper), σἰαπια6767.5 (or detractors), hated of God (so De Wette, Meyer, Alf., et al.), or haters of God (so Theodoret, Erasm., Luther, Calvin, Beza, Thol., Stuart, et al.), zvsolent (persons), overbearing, boastful, inventors of evil things, disobedient to parents, without understanding (ἀσυνέτους, fr. a priv., σύν, ἵημι), covenant breakers (ἀσυνθέτους, fr. a priv., σύν, τίθημι), without natural affection (a priv., στέργω, to love, spoken esp. of the love between parents and children), without pity. The paronomasia, in φθόνου, φόνου, ἀσυνέτους, ἀσυνθέτου-, will not escape notice. A very remarkable, yet how truthful, list of things to be abhorred. For similar groupings, cf. 2 Cor. xii. 20, Gal. v. 10, ff., Melia. 1/0, f., 2 Lim, iii. 2, ff. V. 32. A climax of the terrible description; in that all these forms of wickedness, when known to be wrong, are engaged in deliberately, and are encouraged in others. — ottwes: being of such a character that they. ΟΕ. note, v.25. — τὸ δικαίωμα : that which has been determined as righteous, the righteous judgment, the righteous decision. — ἔπυγνόντες (ἐπιγιγνώσκω, later émiyw-): recognizing, acknowledging; not simply γνόντες, knowing. — θανάτου : not executivn, or capital punishment ; but death, in the sense of punishment in the other world. — ot πράσσοντες, τοῖς πράσσουσιν ποιοῦσιν. Wecan generally distinguish bet. πράσσω, to commit, to prac- tise, and ποιῷ, ¢o do. Cuap. II.— Necessity of this method of salvation to the Jews also (ch. ii. 1, to iii, 21). V.1. Διό (Av 8): 0” account of which thing, wherefore: a conclusion from the entire argument, ch. i. vv. 18-32; a sudden and unexpected ; application of the whole description to the Jew himself. — ὦ ἄνθρωπε πᾶς ὰ κρίνων : lit. O man, every one who judgest (or every one, the one judging). vf , 26 NOTES ON ROMANS. Although the Jew is not mentioned by name, yet the application is so plain that no Jew could fail to see it. He, above all other men, was in the habit of judging; that is, of passing an unfavorable judgment. — ἐν ᾧ yap: for wherein (in what thing ; not, by what thing; nor, in what _ time). — τὸν ἕτερον : lit. che other (man): in an Eng. idiom may be ren- dered, ax other. — κατακρίνεις : thou condemnest: although the simple verb κρίνω generally implies of itself an unfavorable judgment, yet the definite idea, to decide against, to condemn, is more clearly expressed by κατακρίνω (more comm. in N. T. than the usual classic word κατα- γιγνώσκω). --- τὰ αὐτά: the same things ; not in all particulars, but in general, the same. — ὁ κρίνων : emphat. posit.: thou that judgest (another unfavorably). V. 2. οἴδαμεν (Att. ower) γάρ : for we know, etc. Note the change of number and person, we etc. Paul thus implies the tacit concurrence of the Jew in this sentence of condemnation. — τὸ κρίμα (Meyer, Lach. κρῖμα) : the judgment etc.: κρίμα, like κρίνω, generally implies an unfavor- able judgment. — κατὰ ἀλήθειαν : according to truth. No error or false- hood is possible in God’s judgment. — ἐπί νυ. acc., direction wfon, often in the sense agaznst, as here, cf. i. 18. V. 3. λογίζῃ (λογίζομαι!) δὲ τοῦτο : but dost thou (knowing the truth just stated), dy any process of reasoning, count on this... that thou etc. The Jew, supposing himself included in the Abrahamic covenant, thought of the judgment of God as coming only on the Gentiles: ὅτι σὺ (emphat.) ἐκφεύξῃ (ἐκφεύγω), that thou wilt escape etc. V.4. ἢ... καταφρονεῖς : ov (in case thou dost not count on this) dost thou despise the riches (the wealth) of his goodness etc.: χρηστότης, goodness in the sense of Aindness: avoxh (avd, up; ἔχω, to have, to hold), the act of holding up, of bearing, enduring ; patience in this sense: μακροθυμία (μακρός, long; θυμός, mind, heart), patience in the sense of waiting, Jong- suffering, ‘Germ. Langmuth. — ἀγνοῶν (ἀγνοέω), not knowing, the fact not being recognized. — ὅτι τὸ χρηστὸν... ἄγει : that the goodness of God leads etc.; that such is its natural tendency; a tendency which is frus- trated only by the blindness of a corrupt heart. How plainly is this opposed to the idea that any man is predestined to be damned! V.5. The question not continued beyond v. 4.— κατὰ δὲ kré., but according to etc., with a causal force; a contrast to the sentence ὅτι τὸ χρηστὸν... ἄγει. --- θησαυρίζεις : note the force of the pres.: thou art hoarding up, etc. — ὀργὴν ἐν ἡμέρᾳ ὀργῆς : wrath in the day of wrath, i.e. wrath which will appear, which will come upon thee, in the day etc. — kal ἀποκαλ--: same const. w. ὀργῆς : and of the revelation of God’s righteous judgment. God’s justice, his righteous dealing with all men, will, on that day, be revealed, will be placed beyond a question. CHAPTER II. 6-12. ee, V.6. ὃς ἀποδώσει : note the ordinary force of ἀπο--: who will render in full. — κατὰ τὰ ἔργα αὐτοῦ: according to his deeds. No partiality will be shown on account of race, or of rank; no favor to the Jew as such. The fuller explanation of this clause follows. The conception of legal justice, justification by obedience to law, is here presented; that of right- eousness (or justification) by faith is presented in another connection. V.7. τοῖς μὲν... ζητοῦσιν : explanatory appos. w. ἑκάστῳ. --- καθ᾽ ὑπομονὴν ἔργου ἀγαθοῦ : ὅν patient continuance in well doing: κατά, according to, by ; ὑπομονήν, patience, endurance, patient continuance ; ἔργου ἀγαθοῦ, 771 good conduct, well doing. — δόξαν... ἀφθαρσίαν : object of ζητοῦσιν. --- twiv αἰώνιον : obj. of ἀποδώσει, he will render in full eternal life. V. 8. τοῖς δὲ ἐξ ἐριθείας, sc. οὖσι : but to those who are of contention; of a self-seeking and party spirit: ἐριθεία, cf. ἐριθεύομαι. ---- ἀπειθοῦσι (dat. pl. particip.) expresses the two ideas disbelieving and disobedient. — πειθο- μένοις, the combined ideas believing, trusting, obeying. — ὀργὴ καὶ θυμός, sc. ἔσται. We might expect here the acc. in the same const. w. ζωήν, but the nom. is thought to present these words with more rhetorical effect. ὀργή (above rendered wrath) expresses a more permanent feeling ; θυμός, a more sudden outbreak, and a stronger passion. Observe that these emotions are here predicated of God, and hence may be wholly free from sin. Vv. 9, 10. Anemphatic recapitulation of vv. 7,8. — θλῖψις, στενοχωρία, Sc. ἔσται: θλῖψις (fr. θλίβω, to press hard, to gall), tribulation, affliction Srom without: στενοχωρία (στενός, straight, narrow ; χώρα, place), anguish, an inward feeling of distress and hopelessness. —’Iovdatov . . . Ἅλληνος : same const. w. ἀνθρώπου; added for emphasis. — πρῶτον. The Jew might expect some special favor; but, as he had enjoyed more light, higher privileges, the condemnation would come first on him. Ἕλληνος : cf. i. 16, note. — εἰρήνη : a frequent and expressive word in the N. T.; including the idea of that peace which God alone gives through his Son. -- πρῶτον. As punishment will first overtake the wicked Jew, v. 9; so the precedence in reward will be given to the righteous Jew. This, how- ever, v. 11, does not involve the idea of partiality. Vv. 11, 12. Οὐ γάρ ἐστιν: for there is not etc.; a confirmation of the preceding statement. — προσωπολημψία (note the μ in W— H. and Tisch.) : respect of persons, partiality ; occurs 4 times in N. T. — παρά w. dat.: strictly, dy the side of, in the presence of, with: a frequent const. in N. T. — ὅσοι γάρ: confirmation of the statement that there is no partiality with God; because all will be treated according to their oppor- tunities of knowing their duty. — ἀνόμως : without the (written) Jaw ; that of Moses; but not without some knowledge of the principles of right 28 NOTES ON ROMANS. and wrong. — ἥμαρτον : ἁμαρτάνω. --- ἐν νόμῳ : 7271 the Jaw, in the posses- sion of the Mosaic law. Note the word νόμος without the article refer- ring to the Mosaic law. So in the epistles often; only once in the gospels. The whole verse expresses the perfect impartiality of the Judge. V. 13. οὐ yap, xré. For not the hearers of the law, those who listen Sabbath after Sabbath to the reading of the law in the synagogue. — δικαιωθήσονται: shall be justified, shall be declared δίκαιοι, righteous. The principle of legal justification is here again stated. Cf.v.6. The thought- ful Jew must have felt how impossible it was for him to be justified on this principle; and to create this conviction was the object of the apostle in this entire connection. V. 14. Stay... ποιῶσιν : when, whenever; denoting a case purely hypothetical. Win. ὃ 42,5. Paul here states the legal principle of justifi- cation as applicable to the Gentiles also; but without declaring that this ever becomes realized as an actual fact. — γάρ : a proof of v.13. — ἔθνη ... ἔχοντα : the gentiles that have not the (Mosaic) daw: ἔθνη without the article, viewed as indefinite; gestiles, any gentiles (Meyer). Viewed as including all aside from the Jew; the gentiles (so the most). — φύσει, w. ποιῶσιν : do by nature, by their own innate perceptions of what is right, being guided by their own consciences. — τὰ τοῦ νόμου : lit. the things of the law ; the things required by the law, or contained in the law. — οὗτοι (masc.) refers to the idea contained in ἔθνη (neut.), and presents it with a certain degree of emphasis. — νόμον μὴ ἔχοντες : observe that the article of is not expressed after οὗτοι, as τά after ἔθνη ; hence is predicate rather than attributive: may be viewed as causal, since they have not the Zaw (Meyer); better as the simple statement of a fact, ot having the law. The classical student will notice the frequent use, as here, of μή w. the particip. in N. T., where neither condition nor concession is implied. — ἑαυτοῖς εἰσὶν νόμος : are a Jaw (in the most general sense) 20 themselves : cf. note on dice... ποιῶσιν. V.15. οἵτινες : since they, guippe qui, being such as. ΟἿ. note i. 25.— τὸ ἔργον τοῦ νόμου : the work of the law; not the theory, the full conception, of the law as contained in the Old Testament; but the practical feature, the work. Such seems to be the meaning of this expression; although there has been much difference of opinion respecting its precise force. The sing. is collective; the plur. (iii. 20, 28, ix. 52, (cal sil, 10, AU, 2, τα, τοὶ denotes the idea of repeated acts. — ypamrév: note here the use of the verb. adjec., written; like the perf. or aor. particip. pass.: so, often in N.T. The metaphor in γραπτόν, written, is perhaps suggested by the fact that the Mosaic law was written on tables of stone. — ἐν ταῖς καρ- Slats αὐτῶν : the prep. ἐν expressed in the verb (ἐνδείκνυνται) and before CHAPTER II. ἴδ 2. 29 the noun: so, freq. in Attic Gr.; 2722 their hearts ; not om, but zi, as it were 77 the interior of. YRecollect the force of καρδία and καρδίαι in N. T., denoting the inner man; the intelligent and sentient being within. — συνμαρ-- . .. συνειδήσεως : their conscience testifying at the same time (συν--); or therewith (with the outward manifestation, τὸ ἔργον). --- μεταξὺ ἀλλήλων : 77 the midst of one another. Does ἀλλήλων refer to λογισμῶν, so that w. μεταξύ it may be rendered alternately (so the most) ; or does it refer to persons (τὰ ἔθνη), the same as αὐτῶν and οἵτινες (so Meyer) ? We prefer the latter. V.16. The connection of this v. with what goes before is differently viewed by different expositors. Some join it directly with v. 15 (so Calvin, Beng., De Wette, Thol., et al.). The punctuation of Tisch., of W — H., and of R. V., also indicate the close connection of this verse w. verse 15. Others (Alf., Stuart) connect it w. verse το. The remote- ness of this connection is certainly an objection, if something nearer pre- sents itself. Others connect it with v. 12, κριθήσονται (so Beza, Grotius, Winer, Hodge, et al.) ; others still with v. 13, δικαιωθήσονται (so Lachm., Meyer), including in each instance the intervening vv. in parenthesis. 1 we join it with v. 13, and include vv. 14, 15, in parenthesis, the connection will be thus: shall be accounted righteous . . . in the day when God shall judge etc. W —H. read here, with some doubt, ἐν 7 ἡμέρᾳ κρίνει 6 θεός, in the day in which (lit. in what day) (ρα judges (pres. tense). Perhaps, among all these views, the simplest and most natural connection, that which represents most accurately the thought of the writer, is the one first suggested above, and indicated by the punctuation of Tisch, W — H., and R. V.; namely, to join these words with those immediately preced- ing; bearing in mind, however, the important statements in δικαιωθήσονται and κριθήσονται. The whole thought is so interwoven that no part of it should be allowed to drop from the mind. — κατὰ τὸ εὐαγγέλιόν pov: according to my gospel, 1. 6. according to the gospel which I preach. This verse seems to declare both the fact that God will judge the hidden things of men (Alf., Hodge), and also the principles on which he will do this (Meyer). — διὰ... Ἰησοῦ : through Christ Fesus. Cf. Jno. v. 22, 27. Acts xvii. 31. 1 Cor. iv. 5. 2 Cor. v. 10. 2 Tim. iv. 1. for the same idea. Vv. 17-20 contain the protasis of a “ simple partic. — supposition ” (Good.). — εἰ δὲ. . . ἐπονομάζῃ (ἐπί, ὀνομάζω) : but if (as a matter of fact) thou art called a Few (if thou hast the national name, Jew, in addition to (ér—-) the personal name). The name, Jew (179, celebrated, lauded) was a matter of national pride. — καὶ éravaraty (ἐπί, avd, παύομαι) νόμῳ : and restest on the law (implying quiet and confidence). — καὶ καυχᾶσαι (καυχάομαι, --ὦῶμαι, καυχάεσαι, --σαι, st. Attic καυχ(άῃ), -, cf. Win. § 13, 2, δ) : and gloriest, makest thy boast ; or it may be rendered, and dost rejoice. καυχάομαι occurs 35 times in the epistles of Paul, and 30 NOTES ON ROMANS. twice in James; nowhere else in N. T. It is rendered, boast, rejoice, Joy, glory ; as distinguished, therefore, from χαίρω, it denotes a more demon- strative and exultant joy. — ἐν θεῷ: 2 God, the true God, Jehovah; the gods of the heathen being but idols. Notice the climax in the three clauses of v. 17. V.18. Kal γινώσκεις τὸ θέλημα (definite, the thing willed, the thing desired): and knowest (hast a distinct and definite knowledge of) Azs well (τὸ θέλημα used here κατ᾽ ἐξοχήν. There could be no doubt whose “ will” was meant). — καὶ δοκιμάζεις τὰ διαφέροντα : two principal renderings are proposed; ist, and approvest the things that are more excellent (E. V., B. U., Vulg., Meyer, Hodge, et al.) ; 2nd, and distinguishest the things that differ (Theod., Theoph., Thol., Stuart, Alf., Shedd, et al.): δοκιμάζω means, ‘to test, try, examine, approve (as a result of testing) ; διαφέρω, to carry through, to differ, to excel. So far, therefore, as the use of the words is concerned, either rendering is perfectly correct; and it remains only to determine which meaning suits the connection best. On this point, Alford remarks on the 1st rendering, afprovest etc., that it “is somewhat flat in meaning, and not so applicable.” On the 2d rendering, distinguishest the things that differ, Meyer remarks, “wie matt und die Steigerung vernich- tend!” (how flat and destructive of the climax!). So the most eminent critics often differ in their perceptions. Our own preference is for the ist rendering. — κατηχούμενος (fp. κατηχέω; Eng. word catechumen fr this stem): deing instructed (orally); or, since thou art etc. (added as a reason for what precedes). Vv. 19, 20. Note the asyndeton in the successive clauses; thus heighten- ing the rhetorical effect: also that v. 19 is joined to the foregoing, not by the more emphatic and closer connective, «af, but by the looser, enclitic, τέ. The allusion in these verses to the Jewish assumption of superior knowledge, and the Jewish fondness for making proselytes, is pointed. — πέποιθας (2 perf. of πείθω, intrans.): very rare w. acc. and infin.; only here in N. T.: note σεαυτόν, reflex pron. as subj. of an infin.; and not, as usually, the direct obj. of a verb: and trustest (art confident) that thou thyself art a guide of blind ( persons). — παιδευτὴν . . . διδάσκαλον νηπίων : an educator (or a disciplinarian) of persons without intelligence, a teacher of youth ( young persons). — ἔχοντα (this and the preceding accs. in agreement w. σεαυτόν), κτέ. The particip. may be viewed as causal: having (or since thou hast) the form (the outward, definite form) of know- ledge and of truth in the law (the written law): the article τῆς w. abstract nouns, generic: 7 ἀλήθεια, crwth (meaning here, of course, as usu. m Ned, moral truth, that truth, par excellence, which it is most important for the human being to know): #4 γνῶσις, knowledge, directing attention rather to the apprehension of truth. The arrogance of the Jew could hardly be better described. It is not necessary to seek for a climax in the succes- ΚΕ ΡΗΒΕ AI 21:32, 31 sive clauses of vv. 19 and 20. Observe that the protasis of the con- ditional sentence ends here. The apodosis, in an unusual form, begins with v. 21, being introduced by the illative conj. οὖν. V. 21. The connection of the thought is, if thou hast all these advan- tages for knowledge and art a teacher of others, dost thou, then, fail to teach thyself? etc. — ὃ κηρύσσων (never, we think, very accurately ren- dered, preach) . . . κλέπτεις ; thou that heraldest (the commandment) of to steal, dost thou steal? Note that the participles and verbs in vv. 21, 22, are pres. tense, expressing that which is going on and is habitual. V. 22. ὃ βδελυσσόμενος . . . ἱεροσυλεῖς ; thou that abhorrest idols (regard- ing them as an abomination so that one is made unclean by even touching them), dost thou rob (heathen) ¢emfples (entering them and stealing articles of value)? That the heathen temples often contained articles of great value is well known; and that the Jews, who did not regard these places as sacred, often took from them valuables, is altogether probable. Cf. Acts xix. 37, Josephus Antt. 4, 8, 10. Other explanations of this clause seem to us less probable. There is a perceptible climax in the successive clauses of vv. 21, 22. V. 23 sums up the thought of the preceding pointed questions. — καυχᾶσαι : cf. v.17. — διὰ... νόμου: through the transgression of the Jaw, as in the particulars just named. — τὸν θεόν : God; the true God, Jehovah, the giver of the law thus violated. V. 24. A free citation from the LXX of Isaiah lii. 5 (the last part of the verse): γάρ is introduced by Paul (not in the LXX) to connect this w. v. 23; and the statement, καθὼς γέγραπται, comes at the end instead of the beginning of the citation. This arrangement is never found with exact verbal quotations. — δι ὑμᾶς : on your account, because of you ; i.e. because of your wicked lives. — ἐν τοῖς ἔθνεσιν : among the Gentiles ; who naturally infer from your conduct that the God whom you serve is impure and corrupt, like the gods of the Heathen. So now, those christians, whose lives are reprehensible, bring reproach on the name of Christ, —a matter of daily observation. V. 25. But the Jew, acknowledging all that has gone before, his guilt according to the strict construction of the law, might claim, and actually did claim, some special immunity and favor from the fact of his circum- cision; by which he was incorporated into the family of Abraham. Paul now touches this point so as to dispel this delusion. — γάρ. The fore- going reasoning and the implied conclusion, namely, the guilt and con- demnation of the Jew who breaks the law, must be admitted, for etc. — ἐὰν... mpdcoyns. The supposition implies nothing whatever as to its actual fulfilment: zf (and only if) thou keep the law; more lit. if thou habitually put in practice the law (a collective expression for, the require- 32 NOTES ON ROMANS. ments of the law). Note the frequent occurrence in N. T. Greek of εἰ w. indic. pres.; and of ἐάν w. subjunc. pres. or aor.; also the absence of εἰ w. the optat. (so frequent in classic Greek), except in “short, parenthetic clauses” (Butt.). — ἀκροβυστία γέγονεν : has become (and is) uncircum- cision (thou art in the same condition morally with those who are uncircumcised). V. 26. An inference, stated interrogatively, from v.25. The Jew could hardly answer the question in the negative. — h ἀκροβυστία: abstract for the concrete 6 ἀκρόβυστος : hence, αὐτοῦ in the next clause: 7 the uncircumcision (the man who is uncircumcised) keep etc., will not his uncir- cumcision etc. — τὰ δικαιώματα (cf. i. 32): the things accounted as righteous, the righteous requirements, the ordinances. Cf. note on δικαιοσύνη, i. 17. — φυλάσσῃ (pres. denoting that which is habitual): 20 see, in the sense, to guard, to defend: Vv. 25, mpadoons, 10 keep, in the sense, to put in practice. — εἰς denotes often the end in view, that into which one directs attention, purpose; less frequently, the end reached, that into which one has come, result ; so here: w. λογισθήσεται (fut. pass. fr. λογίζομαι) it may be ren- dered freely, fo be reckoned for, to be counted for. V. 27. Observe that this verse is not pointed as a question; but as a distinct period. So Luther, Erasm., Beng., Stuart, Meyer, Alf., W — H., et al. Thus pointed, it may be viewed as an answer to the preceding question. Others, retaining in mind the negative of v. 26, or expressing it before κρινεῖ, read this verse also as a question (so R. V.). — καὶ κρινεῖ. . . σέ: will even judge thee. — ἐκ φύσεως : attributive posit.; lit. the by nature uncircumcision ; Or more freely rendered, the wscircumcision which is by nature. — τὸν vopov . . . τελοῦσα (particip. denoting con- dition) : zf it fulfil the law. Cf. νόμον w. πράσσειν, φυλάσσειν and τελεῖν (vv. 25, 26, 27). — διὰ. . . περιτομῆς : attrib. posit. bet. τόν and mapa- βάτην: the one who, with a written (law) and circumcision, art a trans- gressor of the law. διά w. gen., (passing) through, denotes the attendant circumstances. Meyer renders it here, wngeachtet, regardless of, a render- ing not generally adopted. Cf. iv. II, Xiv. 20. Vv. 28, 29, a confirmation of v. 27. — Note the emphatic position of οὐ, which may be preserved in the Eng. sentence. — The simplest grammati- cal analysis seems to be, 6 ἐν τῷ φανερῷ subj., ἸΙουδαῖός ἐστιν pred.; and the following clauses after the same form: for not the one who ts (such) outwardly is a Few ; nor is that which is outward in the fiesh circumcision ; but he who is (a Yew) inwardly is a (genuine) Few (from this point the grammatical structure is slightly changed); and circumcision is of the heart in the spirit, not in the letter ; or, since περιτομή is without the article, we may render the clause, and (there is) a circumcision of the heart in the spirit not in the letter (lit. not in that which is written). The question CHAPTER III. τ 33 arises here, as often elsewhere, whether πνεύματι refers to the Holy Spirit. The thought is more forcible thus viewed (so Meyer, Hodge, et al.) ; in the Spirit, i.e. effected by the Spirit.— οὗ refers most naturally to the character just described; whose praise etc. It may be regarded as neut. (Meyer); the praise of which character (just described); or as masc. (so the most), the prazse of which genuine Few is etc. — ἐκ denotes source, origin, proceeding out from. Cup. III. Vv. 1-20. Same topic continued ; that is, the neces- sity of this method of salvation to the Jew not less than to the Gentile. — Vv. 21-31. Certainty and completeness of this method of salvation to all alike, both Jews and Gentiles. Vv. 1,2. Τί οὖν κτέ.: What, then, is the advantage etc. ; a very natu- ral question following the conclusion at which the apostle had arrived in the last ch. — ἢ τίς ἡ ὠφέλεια κτέ. : the former question repeated in a more specific form. — πολύ, neut., includes both ideas περισσόν and ἡ ὠφέλεια : much (advantage and profit). — κατὰ πάντα τρόπον : 77 every manner (viewing the matter in whatever way one will). So much the apostle frankly acknowledges to the Jew at the outset. — πρῶτον μὲν yao ὅτι: for, iz the first place (the Jew has an advantage), decause (or in view of the fact that) etc. πρῶτον μέν is used as though other specifi- cations would follow; but having mentioned the chief one, he omits others, and presses on to the leading thought in his mind: γάρ is bracketed by W — H. — ἐπιστεύθησαν (πιστεύω) τὰ λόγια (acc. of remote obj. w. pass. verb) τοῦ θεοῦ: they were entrusted with the oracles of God. How honorable this distinction, and how important this trust! V.3. W.—H. punctuate tl γάρ ; For what? What then? What is to de said? So Alf, Meyer, Godet, Hodge, et al. Cf. Phil. i. 18. The next interrogation point would be after καταργήσει, 77) some were without Jaith, shall their want of faith etc. Note the force of μή in a question ; anticipating a negative answer. The R. V. follows the punctuation of Tisch. — τὴν πίστιν τοῦ θεοῦ : the faith (fidelity, faithfulness) of God, in keeping his word; in fulfilling his promises to his chosen people. — καταργήσει (κατά, apyéw, fr. ἀργός, zdle, inoperative). It is important to bear in mind everywhere in the N. T. the exact force of καταργέω, to render completely idie, useless, inoperative. V. 4. μὴ γένοιτο (optat. of wishing, without ἄν, neg. uh): a strong deprecatory expression; frequent in Paul’s epistles, especially in Gal. and Rom.; once in Luke (xx. 16); not elsewhere in N. T.; sometimes in later classic Greek: may it not happen! let it not be! by no means! (das sei ferne! Meyer). I do not like the rendering, “ God forbid”! — γινέσθω {pres. imperat.) ... ἀληθής : but let God become (be proved, be found in the 3 34 NOTES ON ROMANS. developments of the future) ¢rwe, i.e. speaking the truth. Cf. ἀληθινός, true, i. €. genuine, not spurious. — πᾶς ἄνθρωπος, sc. γινέσθω. --- ὅπως ἂν (note here ἄν in a final clause) . . . νικήσεις (note the fut. indic. after ὅπως) ἐν τῴ κρίνεσθαί oe. The citation is from the LXX, Ps. li. 4: that thou mayest be justified, declared righteous (δίκαιος) 7x thy words, and mayest prevail when thou judgest (for thyself), when thou comest into judgment. κρίνεσθαι is either pass. or mid. inform. The middle sense is preferred (Meyer, Thol., Ewald, Godet, Shedd, R. V.), and corresponds to the Hebrew. V. 5. εἰ... συνίστησιν : the supposition of an actual fact; a conces- sion. — δικαιοσύνην made definite by the limiting gen. θεοῦ, as in Hebrew; a frequent idiom in N. T., Win. § 19, 2, Ὁ: the righteousness of God. — συνίστησιν (σύν, ἵστημι) : commendeth, R. V.; demonstrates, Shedd; sets forth, Hodge; beweist, Meyer ; éablit, Godet. Though the meaning to commend is frequent in the N. T., yet the other idea, ses forth, renders conspicuous, is preferred here. So also Stuart, et al. Perhaps both thoughts may be conveyed at once, sets forth in a favorable light, so as to commend. — τί ἐροῦμεν ; Paul uses this expression only in Rom.: what shall we say ? God is not unjust, is he, etc.; we cannot for a moment sup- pose this, can we? Note the force of μή in a question, anticipating a negative answer. — 6 ἐπιφέρων xté., the one who bringeth on wrath ; more freely rendered, who visiteth with wrath: émipépw usu. w. acc. and dat. : a rare word in N. T. — κατὰ ἄνθρωπον λέγω : 7 speak after the manner of a human being, after the manner of men. Though the question is so put as to anticipate a negative answer, yet the suggestion is made of injustice: on the part of God; and this is the way in which men venture to talk. V.6. μὴ γένοιτο : 20! by 710 means! repeats emphatically that which is implied in the question beginning with μή. — ἐπεὶ πῶς κτέ.: since (if that were so, if God is unjust) Zow etc. In that case, God would be incapacitated by his character for the office of judge of the world. V. 7. Still further, a supposition akin to the former, such as the unre- newed man might make. — εἰ δὲ ἡ ἀλήθεια Kré.: but if the truth of God (his truth in fulfilling his promise; cf. τὴν πίστιν τοῦ θεοῦ, v. 3); ἐν τῷ ἐμῷ ψεύσματι (a rare word, found only here in N. T.), 7 my falsehood, through my lie; ἐπερίσσευσεν (περισσεύω), became περισσός (over and above), abounded richly; εἰς, (leading) into, resulting in. ἀλήθεια, ψεύσματι correspond to δικαιοσύνην, ἀδικία in v. 5.— τί. . . κρίνομαι ; why am 7 also (with the mass of mankind) Jonger, stil/ (after the result just named): on trial, judged, as a sinner? ἐγώ must not be referred to Paul, but to the unrenewed man. V.8. καὶ (sc. ti) μὴ κτξ. The sentence thus begun is changed in its: construction through the parenthetical clause καθὼς .. . λέγειν. Note CHAPTER III. 9-18. 35 that the neg. μή, not οὐ, is here used; owing to the conception of prohi- bition or warning implied in the sentence. And (why may we) not (say), just as etc., let us do evil etc. ὅτι before the oratio recta not translated. — ὧν : the nearest and most natural antecedent, those who adopt the motto, let us do evil etc. V.9. Tt οὖν; sc. ἐστί: What then (ἐς the fact)? What then (ἐς our actual condition) ? — προεχόμεθα has been understood in various ways. Two interpretations are most prominent. (a) Have we any excuse? Have we any defence (to make before a just judge)? So Meyer, Godet, Ewald, etal. (4) Are we (Jews) detter (than they, i. e. than the Gentiles) ? Fave we any preference? So Alf., Thol., De Wette, Stuart, Hodge, Shedd, and the majority of commentators. The translation of the English revisers, ave we in worse case than they ? is far-removed from the ordinary meaning of προέχομαι. --- οὐ πάντως : an emphatic denial; xo / certainly ! certainly not! Cf. the French pas du tout! or point du tout ! — προῃτια- σάμεθα (προαιτιάομαι) γὰρ κτὲ.; for we (i.e. Paul himself, 7) efore (in ch. ii. 1 ff. the Jews; ch. i. 18 ff. the Gentiles) charged both Fews and Greeks (i.e. Gentiles) all with being under sin: πάντας may be grammaiti- cally viewed as adj. w. the preceding substantives, as just rendered; or as subst., the subject of εἶναι : we charged both Fews and Greeks that all were etc. — ὑπό w. acc. placed under, extending under, rest under (bear in mind that ὑπό w. dat. does not occur in N. T.): wzder sin, i. e. not only under the guilt of sin, but also under its power. Vv. 10-18. Proof from Scripture that all, both Jews and Gentiles, the former not less than the latter, are under sin; that the former have no advantage over the fatter in this respect. — ὅτι (w. orat. rect.) intro- duces a series of citations from the LXX, with some slight changes. The order of the thought is: (1) the sinful state of men (vv. 10-12); (2) the sinful conduct of men in word (vv. 13, ™) and in action (vv. 15-17); (3) the sinful source of all this (v. 18). — οὐκ ἔστιν... eis: lit. there does not exist a righteous (man), not even one. From Ps. xiii. (xiv.) 1, where the idea of δίκαιος is expressed by ποιῶν χρηστότητα, doing good. — συνιῶν (fr. συνίημι) ; W — H., συνίων ; Attic, συνιείς ; Win. p. 81: there does not exist the man who puts (things) together, who understands. — ὁ ἐκζητῶν, stronger than ζητῶν, the man who seeks after: W — H. with- out 6, a man who, etc. — ἐξέκλιναν : ἐκκλίνω, to bend out from a direct line, or course. — ἠχρεώθησαν : axpedw, or axperdw: fr. the adj. &xpeos, or &xpetos, or ἀχρεῖος, useless, good for nothing, unprofitable. Understand πάντες with this verb also. — οὐκ ἔστιν ἕως ἑνός : there does not exist (the *man that doeth good) wp Zo one, even one (an imitation of the Hebrew, and an emphatic expression). — τάφος dvewypévos (ἀνοίγνυμι) : lit. a grave having been opened, —an expressive metaphor denoting corruption and — 36 NOTES ON ROMANS. perdition. — ἐδολιοῦσαν (δολιόω, fr. δόλιος, deceitful, treacherous). Note here the imperf. denoting what was habitual. This form of the imperf. (st. ἐδολίουν) is freq. in the LXX, but does not perhaps occur elsewhere in N. T., Win. §§ 13, 2, f. — ἰός (sc. ἐστίν) κτέ., --- a striking metaphor picturing the character of a backbiter. — ὀξεῖς, Note this use of ὀξύς, sharp, keen, quick, swift. The common word for sw7ft is ταχύς. --- ἐκχέαι : I aor. act. infin.: ἐκ-χέω, 4o pour out. — σύντριμμα͵; derived fr. συν-τρίβω, to rub together and crush. Wherever they go (im their ways), everything is completely crushed and ruined. — ὁδόν εἰρήνης : the way of peace, i.e. the way where one may walk peacefully. — φόβος θεοῦ: the fear of God, which would keep them from their present course of life: ἀπέναντι xKré., before their eyes. Though the fear of God is something in itself subjective, it is here strikingly pictured as something objective. ὅδόν and φόβος are made definite by the limiting gen. V.19. Proof that the above citations apply to the Jews: we know etc. Cf. ii. 2. — ὅσα, as many things as, all things which. —6 νόμος. The citations above were from the Psalms. It appears, therefore, that 6 νόμος is sometimes used to mean the entire O. T. See 1 Cor. xiv. 21; also John x. 34, xil. 34, xv. 25. — τοῖς ἐν τῷ νόμῳ: 20 those (who are) in the law, within the (sphere of the) law; innerhalb des Gesetzes, Meyer. — λέγει (says) directs the attention more especially to the contents, the λόγοι, of the law; λαλεῖ (speaks) directs attention rather to the utterances, the expression, of the law. — tva in its ordinary sense, ¢hat, in order that: not that this was the only purpose of the law, to the exclusion of other and higher purposes; but that this was the point Eee, in the apostle’s mind in his present argument. — πᾶν στόμα͵... πᾶς ὁ Kdopos. every mouth. . . all the world, — emphasizing the thought that the Jew, as well as the Gentile, is described in the above citations. — dpayy (2 aor. pass. φράσσω) : may be stopped (as if by a fence or hedge). — ὑπόδικος (not elsewhere in N. T., nor in the LXX, but frequent in classic Greek; from ὑπό under, and δίκη justice, indictment)... τῷ θεῷ : under indictment ; ΟΥ̓ under judgment, in relation to (or in respect to) God. V. 20. διότι occurs 22 times in the N. T., and is everywhere causal, unless we give it an illative meaning here. As the causal sense is logical here, it is more consistent to retain that meaning. So the majority of scholars now understand it. — ἐξ ἔργων νόμου : by (as a result of) works of law, or the works of the law. It can scarcely be questioned that νόμου is used here, as above, of the law as the Jews would understand the word; i.e. of their own law,—the Mosaic, or the O. T., system. The article is often omitted before nouns denoting “ objects of which there is but one in existence” (Win. § 19, 1, a), and ἔργων may be made definite by the limiting gen.: hence we may render, dy the works of the law. — CHAPTER III. 21-24. 37 οὐ δικαιωθήσεται πᾶσα σάρξ. Grammatically od belongs to the verb, not to πᾶσα: all flesh shall fail to be accounted righteous: a Hebrew idiom. Win. ὃ 26. We may render it freely, πο flesh shall be accounted righteous, πᾶσα σάρξ nearly in the sense πᾶς ἄνθρωπος, but with the notion of frailty and sinfulness more prominent. — ἐνώπιον αὐτοῦ : a periphrasis for the dat., to render the thought more vivid, or to approximate it to the Oriental style. Butt. p. 188, Rem. The apostle cannot mean here that the man, who should keep the law perfectly, would fail to be accounted righteous. That would contradict ch. ii. 13. But he evidently means that as a matter of fact every man fails in heart to keep the law perfectly, though he may do this in his outward life, and hence fails to be accounted righteous. The clause which follows confirms this view. — διὰ γὰρ νόμου κτέ., for through the law (comes), not δικαιοσύνη, but what? ἐπίγνωσις ἁμαρτίας, the full knowledge of sin. By means of the law, the human being comes to know his actual character and condition. The law of God reaches the heart ; human laws affect only the outward life. Vv. 21-26. The only, and the sure, method of being accounted Hiehteous. Cf. i. 17. V. 21. Νυνὶ δέ. But xow. Is νυνί to be understood here as temporal, or logical? The former, Thol., Olsh., Stuart, Hodge, et al.; the latter, Alf., Meyer, De Wette, Godet, Shedd, et al. Either makes good sense. But now, i.e. under the gospel dispensation; or, dwt now, as things are, in the present state of things. — χωρὶς νόμου : emphat. posit., apart from the law. — δικαιοσύνη θεοῦ : the righteousness of God, such as he imparts and accepts. Cf. i. 17, note. — mehavépwrar: has been made φανερός, plain, manifest. — paptvpovpévy κτέ. (an important statement, especially to the Jewish mind): eng witnessed, attested, by the law and the prophets ; so that this method of justification was not a new doctrine, a Pauline gospel. V. 22. δέ is viewed by some (Alf., Shedd) as adversative, du¢ ; more comm. rendered even. Viewed either way, the statement is logically cor- rect. — διά w. the gen. through, by means of ; διά w. the acc. on account of. - Τησοῦ Χριστοῦ : objective gen.: faith directed towards and fixed upon Fesus Christ, faith in Fesus Christ. — eisemavras τοὺς πιστεύοντας : not simply wzfo, in the sense, 40, towards, up to, as the word is commonly understood ; but zz¢o (in the strict and usual sense of eis), entering into the heart, into the inner being of αὐ those who have faith. — οὐ. . . δια- στολή : for there is no distinction. The Jew is again reminded that he has no moral superiority in the sight of God over the Gentile. Vv. 23, 24. ἥμαρτον (ἁμαρτάνω). The aor. states the historic fact ; the pres. ὑστεροῦνται (ὑστερέω), that which is continually true. — τῆς 28 NOTES ON ROMANS. δόξης τοῦ θεοῦ : the glory of God, — that glory which belongs to his char- acter and which he imparts to the believer. Cf. δικαιοσύνη τοῦ θεοῦ (i. 17). So Alf., Meyer, Godet, Hodge, Stuart, Shedd, et al. Other interpretations of the expression seem less natural. — δικαιούμενοι : pres. denoting what is continually taking place: being accounted righteous ; δωρεάν (acc. used as adv.), as a free gift, without any equivalent whatever in return, freely. — τῇ αὐτοῦ χάριτι : dy his grace, explains and intensifies δωρεάν. --- διὰ τῆς ἀπολ-- κτέ. : through the redemption (the redeeming act which is accomplished) 7 Christ Fesus. All human agency in this transaction is thus excluded. Note the three expressions: 77... χάριτι, by his grace, the efficient cause; διὰ τῆς ἀπολ-- κτὲ., through the redemp- tion etc., the means or method; διὰ πίστεως κτέ. (VV. 22, 25), through faith etc., the condition. — τῆς ἐν Χριστῷ ᾿Ιησοῦ : that which isin Christ (the Messiah) Yesws. The act of redemption is here conceived of and represented as entirely in him; not rough him, or dy him, but zz him; faith in Christ Fesus, and in no other. Vv. 25, 26. προέθετο (προτίθημι) : set forth ; in his incarnation, death, resurrection, and exaltation. This sense is generally preferred here (Alf., Meyer, Lange, De Wette, Thol., Hodge; also Vulg., Luther, Beza, Beng., and many others); though in i. 13, the word means, Zo purpose, and this meaning is preferred by some here (Chrys., Theophyl., et al.). — ἱλαστή- ριον may in construction be an adj. qualifying ὅν, or a subst. in appos. w. ὅν. The sense is the same in either case. The word occurs in Heb. ix. 5, with the article τό, where it is rendered mercy-seat. It may be rendered here as adj., propitiatory ; or as subst., a propitiation, a victim of propitia- tion. — ἐν τῷ αὐτοῦ αἵματι i his blood, denotes the means of propitiation. We may punctuate as in the R. V., with a comma after πίστεως. The verse would then read, whom God set forth (to be) a propitiation, through faith, in his blood, etc. So Alf., Meyer, Godet, De Wette, Shaff, et al. Others connect closely, through faith in his blood. So Hodge, Thol., Stuart, Shedd, Olsh.; so also Luther, Calvin, Beza. The thought is logical, if we connect ἐν τῷ αὐτοῦ αἵματι with προέθετο, or ἱλαστήριον, or πίστεως. Do we not gain the most just conception of the meaning, if we join it with the entire preceding statement; yet most intimately with πίστεως, which directly precedes it? — εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ: for an exhibition, a showing forth, of his righteousness. The offering of his son exhibited his righteousness, as never before or since in the history of the world; especially his holiness, his justice, his hatred of sin; united with his amazing love and compassion. — Why this exhibition of his righteousness? διὰ τὴν πάρεσιν xKré., on account of the passing over (observe it is mdpeow, a passing by ; not ἄφεσιν, a remission) of the sins before committed in the forbearance of God.: “ For 4000 years the spectacle presented by humanity to all the moral universe was as it were a constant ΘΗ ΒΤ]. 2... 28: 39 scandal. Excepting a few striking examples of punishment, divine justice seemed toslumber. One might even ask if it existed. Men sinned, and yet lived on to hoary age. Could it be said, the wages of sin is death ? This comparative impunity rendered a solemn manifestation of God’s righteousness necessary.” Godet. — πρὸς τὴν ἔνδειξιν... καιρῷ: a resump- tion, in a somewhat varied form, and with a fuller expression, of the thought begun in εἰς ἔνδειξιν κτέ. : with a view to the exhibition of his righteousness (his righteous character) in the present time. — εἰς τὸ εἶναι αὐτὸν xré. The end in view in all which is expressed from ὃν προέθετο to καιρῷ : Το the end that he might be righteous and making righteous the one who is of faith in Fesus. This clause furnishes the best comment on the meaning of δικαιοσύνη θεοῦ (i. 17, iii. 5, 21, 22, 25, 26) ;—the righteousness which essentially belongs to him (δίκαιον), and which he imparts to the believer (δικαιοῦντα xré). How much of the gospel is contained in these two verses! They brought peace and joy to the poet Cowper in a period of great mental depression. Vv. 27-31. Agreement of this method of justification with the true meaning of the law. V. 27. οὖν introduces a conclusion from vv. 21-26. “In a spirited interchange of question and answer, like a conqueror who has possession of the field, Paul now draws the conclusion that the Jewish glorying is excluded.” Meyer. — ἢ w. καύχησις indicates something well known. Cf. ii. 17 ff. ποῦ suggests that this glorying has now disappeared, is out of sight. — ἐξεκλείσθη (ἐκ-κλείω). 72 is excluded, has no longer any place. The aor. denotes an accomplished fact. — διὰ ποίου νόμου ; through what manner of law? sc. ἐξεκλείσθη. Note the difference between ποίου, what hind of, what manner of, and τίνος, which means simply, what. — τῶν ἔργων ; sc. νόμος : (a law) of works? 1. 6. ἃ law which demands works ἢ — οὐχί, an emphatic negation. — διὰ νόμου πίστεως : through a law of faith, i. e. a law which requires faith. V. 28. γάρ introduces the confirmation of obx!. — λογιζόμεθα : we con- clude ; we draw the direct logical conclusion. Cf. ii. 3; vill. 18. — ἄνθρωπον : the generic word: a human being ; any human bem. — χωρὶς ἔργων νόμον : added to the preceding statement for emphasis: apart Srom works of law. These do not even contribute, together with faith, to the acceptance of the human being as righteous. It cannot be too carefully noted in all this argument that Paul is speak- ing of “works of law,” Zegal works. In all such works, the human being has ever failed. In the epistle of James, on the other hand, an entirely different class of works is spoken of ; namely, the christian activity, which is the direct result of a living faith. Paul recognizes, as dis- 40 NOTES ON ROMANS. tinctly as James, the importance and value of such works. Cf. Eph. ii. 10, aot 111, 8, V. 29. ἢ... μόνον : Or (if this is not admitted; namely, the statement in v. 28) zs God (the God) of the Fews only? If righteousness comes through works of law, as the Jews only had the law, the absurd conclu- sion follows that he was the God of the Jews only. In the grammatical analysis of this sentence, it is necessary to supply only ἐστίν, and not to repeat θεός. Lit. Or does God belong to the Fews only? So in the sen- tences following, Does he not belong to the Gentiles also? Yes, to the Gen- tiles also. — οὐχί anticipates an affirmative answer. Paul could affirm this with confidence; as it was not only clearly stated in the prophets, but proved also by the conversion of many Gentiles already. We can hardly imagine how impressive these emphatic statements must have been at the time when they were written. — "Iov8alev and ἐθνῶν may be correctly rendered either with, or without, the article. Win. p. 112,- “ Proper names do not require the article.” V. 30. εὔπερ (strengthened for εἰ) εἷς ὁ θεός : 27, indeed, if really God ts one ; if the divine being is a unity (a cardinal doctrine of the Jews), then it follows, that the Gentiles must_ either have no God, — an absurdity, — or must be under the superintendence of this one God. Meyer and some others read here ἐπείπερ, since indeed. The argument remains the same. From this principle of the unity of God, the apostle proceeds to make an additional statement of great importance,’ which follows as a natural conclusion from what precedes. — ὃς δικαιώσει κτὲ.: who will justify (account as righteous) the circumcision out of (as a result 97.) faith and the uncircumcision through faith (or through the faith). The rel. ὅς may here, as often elsewhere, and as the Lat. gu, be resolved into a personal pron. and conjunc.: avd he (so R. V.). περιτομήν and ἀκροβυστίαν (abstract for concrete) may be translated with the English article (omitted in Greek often with objects of which there is but one in existence, Win. § 19). — ἐκ, out of, denoting the source; διά, through, the way and means. ‘There is danger, in reading this verse, of laying too much stress on the prepo- sitions. They are not emphatic. Win. pp. 362, 411. The emphatic word in each clause is πίστεως : τῆς before the second πίστεως seems to point to the fact that the word had been just mentioned, and that the faith was the same in each case. It may further be noted that the fut. δικαιώσει affirms something that will be constantly realized. V. 31. A very important statement, often forgotten, and sometimes thought to contradict other statements of Paul. The eternal validity of the law, in its spiritual character, in its righteous requirements, remains and must remain, while the character of God is unchanged and unchange- able; but the law, viewed as a system and as a means of salvation to the CHAPTER IV. 1, 2. Ara sinner, was “made of none effect.” Cf. vii. 4, x. 4, 2 Cor. 111. 7, 11, 13, 14, Gal. ii. 19, ch. iii., Col. ii. 14, Eph. ii. 15. — νόμον : emphat. posit. : the law, i.e. the Mosaic law, as in v. 28. — οὖν: do we then, etc. The apostle introduces thus a possible objection to his doctrine in v. 30. — καταργοῦμεν : cf. v. 3, note. — ἱστάνομεν (ἱστάνω, a late form = ἵστημι) : we make tv stand, we establish. Cuap. IV. — ABRAHAM accounted rightecus (or justified) through faith. Vv. 1-12. The apostle shows that Abraham was accounted righteous through faith and faith alone. — Vv. 13-16. In proof of this, the reader is reminded that the inheritance of the world, promised to Abraham and his seed, was given independently of the keeping of the law. — Vv. 17-22. The posterity, to whom this inheritance should belong, was itself the fruit of faith. —Vv. 23-25. This example of faith applied to all believers. Hence Abraham obtained through faith righteousness, inheritance, posterity ; thus serving as an example of faith to us. The effect of this argument on the mind of a pious Jew can hardly be estimated. V.1. οὖν: then, therefore ; in view of the fact that we do not nullify, but establish, the law through faith. — rt. . . εὑρηκέναι (εὑρίσκω) κατὰ σάρκα; What then shall we say that Abraham, our forefather, hath found according to the flesh? i. e. through the flesh, by his own labor, his own works. Such is the logical arrangement and explanation of the majority of modern expositors. Many of the earlier commentators, however, con- nect κατὰ σάρκα with τὸν προπ-- ἡμῶν, our forefather according to the flesh (so κα. V.). W — H. omit εὑρηκέναι, and we should then translate, What then shall we say of Abraham (or in respect to Ab.), our forefather according to the flesh? ‘The verse presents one of those critical questions which we cannot decide with certainty, not affecting materially the general argument. V.2. εἰ γὰρ κτέ. The preceding question (with εὑρηκέναι expressed) implies a negative answer, thus, What hath Abraham found by his own natural, unaided, strength? or, What hath Abraham our forefather according to the flesh found? Nothing. Jor 7f etc. With εὑρηκέναι omitted, the force of γάρ is not so apparent. — ἔχει καύχημα κτέ. : he hath occasion for glorying, for self-congratulation. — ἀλλ᾽ od πρὸς θεόν : dut (he has) wot (occasion for glorying) towards God (only towards himself). It was not the grace of God through which he was accounted righteous; but this result was attained by his own works (ἐξ ἔργων). 42 NOTES ON ROMANS. V. 3. τί yap κτέ. (But the supposition of v. 2 is not to be enter- tained.) or what saith etc. Such a supposition contradicts the express declaration of Scripture. The logical connection of these three verses is by no means beyond question. The above is the view of the Greek interpreters Chrys., Theod., Theophyl.; and is adopted by Thol., Meyer, et al. As Meyer remarks, it is true to the context and the meaning of the words. — ἐπίστευσεν (placed first for emphasis) δὲ κτέ. And Abraham believed (had faith in) God, and it (his faith, or the fact that he had faith, τὸ πιστεῦσαι) was reckoned to him for righteousness. Cf. Gal. iii. 6, note; James 11. 23. In all three places, the citation is made (with a slight variation) from the LXX. In the Hebrew, it reads (Gen. xv. 6), And he believed in the Lord ; and he counted it to him for righteousness. — ἐλογίσθη (λογίζομαι, to count, to reckon) αὐτῷ : 1ὲ was reckoned to him. Meyer cites with approval the note of Erasmus: quod re persolutum non est, sed tamen ex 7mputantis benignitate pro soluto habetur : that which is not in fact paid, but yet, from the goodness of the person imputing it, is held for paid. — eis (denoting result) δικαιοσύνην. Abraham’s faith was reckoned to him as leading into that state denoted by δικαιοσύνην. It may be rendered into English for righteousness ; but this fails to present the exact conception of the Greek. Vv. 4,5. τῷ δὲ ἐργαζομένῳ : ow to him that worketh, i. e. to him whose characteristic is τὰ ἔργα. — ὃ μισθός, the reward, wages, pay. — κατὰ χάριν... κατὰ ὀφείλημα (both expressions are emphatic) : according to favor, according to obligation. The pay is not reckoned as a matter of favor, but as a thing due to the laborer, a debt. — τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ κτέ, while to him who does not work, but directs and rests his faith upon etc.; i.e. to the one whose characteristic is not ἔργα, but πίστις. — Tov δικαιοῦντα τὸν ἀσεβήν, the one who accounts the ungodly as righteous. These two verses are a confirmation and an explanation εν. 3. Vv. 6-8. Agreement of this doctrine with the words of David (who in the mind of the Jew was scarcely second in authority to Abraham). — καθάπερ (κατά, ἅ, πέρ enclit.): according as, evenas. The rendering of Godet, précisément comme, precisely as, seems too emphatic. — τὸν μακαρισμόν : deriv. fr. μακαρίζω, to pronounce happy, to congratulate. The ending —uos implies action. Hence, the word means, not properly happi- ness (μακαριότης or μακαρία), but the act of pronouncing happy, the declara- tion of blessedness, the congratulation, Glicklichpreisung (Meyer). With λέγει, lit. speaks or expresses, the congratulation of the man etc. ; nearly equivalent to saying, congratulates the man etc. — μακάριοι, sc. εἰσίν, blessed (are they). — dv (ὅς, 4, 6) w. αἱ ἀνομίαι, whose iniguities. Note that the citation is from the LXX. — ἀφέθησαν (ἀφίημι, ἀπό, ἵημι) : (were and) CHAPTER IV. 9-ITI. 43 are remitted. Cf. ἄφεσις, remission. — ἐπεκαλύφθησαν (ἐπί, τονὲ; and καλύπτω, to cover): are covered over, are covered completely. Note the use of the aorist in these two verbs. So rendered in R. V. The critical scholar will do well to observe habitually whether Winer’s view of the aorist in the N. T., or that of Buttmann, seems the more correct. — μακάριος .. . ἁμαρτίαν, Blessed is the man whose sin the Lord will in no wise take into the account, will certainly not reckon. In place of οὗ (gen. w. ἁμαρτίαν, the reading of Tisch. and W.— H.), many editors read 4, to whom, etc. (dat. w. Aoyis—). The intens. negation, οὐ μή w. subjunc. aor., sometimes w. fut. indic., is particularly frequent in the N. T. Note that the difference in form bet. the aor. subjunc. and fut. indic. is so slight that they might easily be interchanged. Vv. 9, 10. οὖν, therefore, then. After referring in vv. 3-5 to the manner in which Abraham was accounted righteous, and in vv. 6-8 to the testimony of David, Paul now introduces with οὖν a most important inquiry. —6 pax-.. . οὗτος, sc. ἐστίν. This declaration of blessedness, therefore, does it apply to, is it pronounced upon etc. Some understand here λέγεται; but λέγεται is very rarely, if ever, found w. ἐπί and acc., which means, zou with the notion of motion or of extent; 1. 6. directed upon ox extending over. — γάρ. No answer to the preceding question is expressed, but it is readily understood; 1. 6. upon the wncircumersion also ; for we say; thus resuming the statement in v. 3. The plur., we say, assumes the consent of the reader. The thought, ἐπίστευσεν... τῷ θεῷ, is here contained in the one word ἡ πίστις, h2s faith ; the article here as often used for an unemphatic possessive pronoun. — πώς οὖν ἐλογίσθη ; The fact that his faith was thus reckoned is supposed to be conceded. The question now arises, how, i what circumstances ? A point of great importance to the Jewish mind is here presented, and is emphasized by the form of statement; first, by a direct question; then, by a direct and unequivocal answer. — ὄντι : sc. αὐτῷ ἐλογίσθη : (was it reckoned to him) δοίης in, while he was in circumcision, or etc. — οὐκ, SC. ὄντι, 70¢ (when he was) in etc. V. τι. Meyer would separate this v. from the preceding only by a comma. καί, amd, “in consequence of the justification thus obtained,” Godet. — σημεῖον . . . περιτομῆς (gen. of apposition, Win. § 59, 8,a; gen. of designation or description, Meyer, Had., Butt.) : 26 vecewved (the) sign of circumcision. — σφραγῖδα (appos. w. σημεῖον) Kré.: a seal (an outward sign, cf. 1 Cor. ix. 2) of the righteousness of the faith (which he had while he was) in uncircumctsion. — τῆς .. . ἀκροβ-- naturally from its position goes w. πίστεως. — εἰς τὸ εἶναι κτέ. : a const. frequent in Paul’s epistles, to denote purpose or result; here purpose: ¢hat he might be (the) father of etc. αὐτόν, subj. of εἶναι ; πατέρα, pred. The subj. of the infin. directly after it, instead of before it, is especially frequent in N. T. — τῶν 44 : NOTES ON ROMANS. πιστευόντων δι᾽ ἀκροβυστίας : of those who have faith while in uncircum- cision. διά w. gen., cf. note ii. 27. — eis τὸ Aoy—.. . δικαιοσύνην : same const. as above ; δικαι-- subj. of infin.: that righteousness might be reckoned to them. An important addition to the preceding statement, and not to be viewed as parenthetical. V.12. Bear in mind εἰς τὸ εἶναι αὐτόν, above. — πατέρα περιτομῆς : Sather of circumcision (abstract for concrete, father of persons circumcised; without the article, because some of the class, not all, are meant). — τοῖς οὐκ... ἀλλὰ Kal τοῖς κτέ: lit. following nearly the order of the Greek, to those not of circumcision only, but also to those who walk in the steps etc.; i.e. to those who have not the outward sign only, but also to those who walk etc.; two characteristics of one and the same class of persons. The article tots, repeated before στοιχοῦσιν, has occasioned some grammatical difficulty ; yet the great majority of commentators are agreed that this clause adds another, and most important, characteristic of the one class of persons. — τοῖς ἴχνεσιν : 722 the steps: dat. of place, Win. p. 219; dat. of manner, Butt. p. 184; cf. πνεύματι, Gal. v. 16 and 25. The latter designation (dat. of manner) seems preferable. — τῆς ἐν ἀκροβυστίᾳ (attributive position) πίστεως xré.: Greek order, of the in uncircumcision faith of our father etc. V. 13. Confirmation of the preceding from εἰς τὸ εἶναι αὐτὸν κτέ., that he should be the father of all who have faith, both Gentiles and Jews. — διὰ νόμου... διὰ δικαιοσύνης πίστεως : through the law... through the righteousness of faith: διά, through, i.e. the means. In a different sense in v.11. — ἡ ἐπαγγελία, It is usual to understand éyévero. Meyer prefers ἐστίν, as in v. 9, W. makapiouds. In either case, the statement would be logical in the connection. For not through the law was the promise made etc.; or, zs the promise etc., viewed as a permanent and present fact. — τὸ κληρονόμον ... κόσμου : that he should be heir of the world, explanatory of ἡ ἐπαγγελία. Precisely what is meant by heir of the world, has been much discussed. Perhaps it is best explained by the promise, zz chee shall all families of the earth be blessed, Gen. xii. 3. “It implies the uni- versality of the divine intention.” Shedd. V.14. εἰ γὰρ οἱ ἐκ νόμου (sc. εἰσί) κληρονόμοι : simple supposition ; “implying nothing as to the fulfilment of the condition,” Good. For if those who are of the law (are) heirs etc. — κεκένωται (kevdw) . . . κατήρ- γήται (καταργέω) : faith has been made void (empty) and the promise has been made of none effect (ἀργός, idle, inoperative, null). — The word Jaw, νόμος, is to be understood of the Mosaic law as a system ; not “the moral law” in distinction from “the ceremonial law,”—a distinction too fre- quently made in modern times, and one that often obscures, or distorts, the argument of Paul. CHAPTER IV. 15-17. 45 V. 15. γάρ introduces the confirmation of κεκένωται κτὲ., faith has been made void and the promise has been made of none effect ; because the law, as opposed to these, effects, brings about, an opposite result; namely, ὀργήν, wrath, i.e. the divine wrath. — ov δὲ... παράβασις : dz where the law does not exist, there ἐξ not even transgression (of it); a very simple and self-evident proposition. There is in this case no specific transgression of the law, so as to work the divine wrath. We understand νόμος here again (as in all this argument) to mean the Mosaic law. Observe the apostle says οὐ δὲ παράβασις. He does not and could not say ob δὲ ἁμαρτία. That would contradict what he so distinctly affirms elsewhere. Cf. V.13. He simply affirms again the fact, that he who has faith, not being under the law, is under another and totally different sys- tem. This prepares him for the conclusion in the next verse. The above seems to us the simplest and most natural interpretation of this verse. If by νόμος after ἔστιν we understand /zw in the widest sense, the explanation is difficult, the argument ceases to be clear and connected, . and it makes the writer guilty of employing the same word νόμος in the same sentence in two widely different senses. Instead of οὗ δέ, many commentators read here οὗ γάρ. The argument remains the same, but is not so clear. V.16. διὰ τοῦτο: on this account; because the law works wrath and can do nothing besides. Note the striking brevity and force of the Greek: on this account, of faith, in order that according to grace. Meyer understands κληρονόμοι εἰσίν after διὰ τοῦτο, and κληρονόμοι ὦσιν after ἵνα: on this account (they are heirs) as a result of faith, in order that (they may be heirs) according to grace. Others supply other phrases, but with the same general force. — ἵνα κατὰ χάριν : the divine purpose in accept- ing them as heirs by faith, that it may be according to grace ; not as a reward (μισθός), but (δωρεάν) as a gift. — εἰς τὸ εἶναι (the end in view in all this) βεβαίαν (predicate posit.) τὴν ἐπαγγελίαν (subj. of εἶναι): 20 the end that the promise may be sure, firm, secure. — οὐ TO. . . μόνον ἀλλὰ καὶ τῷ... ᾿Αβραάμ (added to παντὶ τῷ σπέρματι for emphasis and to remove all possibility of doubt as to the meaning): mot to that (seed) which is of the law only, but also to that which is of the faith of Abraham. The first of these clauses would include the believing Jews; the second, all believers, all who have the faith of Abraham, even though not his lineal descendants. — ὃς ἡμῶν : who zs the father of us all, i.e. of all who have faith. V.17. καθὼς... τίθεικά σε: as it has been written, I have made thee the father etc.: ὅτι before the oratio recta not rendered. Cited from the LXX, Gen. xvii. 5. — κατέναντι... θεοῦ : to be closely connected in thought w. ds . . . ἡμῶν, from which it is separated by a parenthetical 46 NOTES ON ROMANS. clause. θεοῦ, antecedent incorporated in the relative clause, may be resolved thus: κατέναντι τοῦ θεοῦ κατέναντι οὗ ἐπίστευσεν : before the God before whom he exercised faith. — τοῦ ζωοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος κτέ. : who makes alive, quickens, the dead, and calls the things not existing, as tf existing ;— words carefully chosen and strictly appli- cable; the first clause to Abraham himself and Sarah, the second to their descendants. That which follows makes this application sufficiently clear. Different meanings have been attached to καλοῦντος, who calls: (1) who commands, utters his command respecting ; so Meyer, Hodge, et al.: (2) who utters his creative command respecting ; so Thol., Stuart, Shedd, and most expositors: (3) who names, speaks of ; so Alf. The last is the most common meaning of καλεῖν, and certainly makes good sense. The classical scholar will note here the neg. μή where he would expect ov. The encroachments of μή on οὐ in the later Greek are very perceptible anche IN.the relative clause = ἡμᾶς ovs wré. The sentence takes up and expands the thought ἐπὶ σκεύη ἐλέους, upon vessels of mercy... (upon) us, whom he also called, not only from the Fews, but also from the Gentiles. — ev τῷ 'Ὥσηέ, in (the book of) Hosea, ii. 25. The variation from the original is very considerable, both in the order and structure of the clauses, and in the application of the words. — καλέσω τὸν ot λαόν pov, 7) will call the one (who is) not my people: λαόν μου, (this one I will call) my people. — καὶ τὴν οὐκ ἠγαπη- μένην (ἀγαπάω), and her who is not loved (has not been loved): ἠγαπημένην, (I will call) Zoved. — καὶ ἔσται κτέ. Hosea, i. 10, nearly verbatim from the LXX. καὶ ἔσται is not the language of the apostle, but part of the citation. It = Heb. 1°). W — H. place only a comma after αὐτοῖς, and this seems better. The citation seems intended to show that it is in keeping with God’s dealings in the past to receive and own as his people those who had not been his people, —a confirmation particularly of ἀλλὰ Kal ἐξ ἐθνῶν. V. 27. Ἡσαΐας δὲ κράζει. Is. x. 22,23. A confirmation from pro- phecy that the rejection of a large part of Israel was but the fulfilment of that which had long before been declared. The statements of both pro- phets taken together confirm v. 24: that of Hosea, ἀλλὰ καὶ ἐξ ἐθνῶν : that of Isaiah, od μόνον ἐξ ᾿Ιουδαίων. The first, the acceptance and adop- tion of Gentiles; the second, the rejection of Jews. — κράζει, cries, loudly proclaims: ὑπέρ, respecting, concerning. Note this use of ὕπέρ in later Greek. — ἐὰν 4... θθλάσσης, 77 the number of the sons of Lsrael be as the sand of the sea: τὸ ὑπόλειμμα σωθήσεται (σώζω), the remnant (that which has been left behind, only that) shall be saved; or, as in R. V., 22 zs the remnant that shall be saved. V. 28. A continuation of the same citation, denoting the certainty and the speedy execution of that which is predicted. — λόγον γὰρ... ἐπὶ τῆς γῆς For finishing (συντελῶν, σύν, τελέω) and cutting short (his) word, the Lord will execute (it) upon the earth: λόγον, word ; quicguid dixit (Erasm.). Meyer remarks that the LXX did not understand the original Hebrew, and translated it incorrectly; yet Paul follows very nearly the LXX, giving the same general thought. The student will also observe how different the reading of this verse in the recent critical editions is from earlier editions of the Gr. Test. V. 29. A further confirmation from prophecy that the remnant only shail be saved. — The punctuation of Meyer and of Godet, placing a CHAPTER IX. 30-33. ΟΙ comma after καί, and connecting it with εἰ μή, seems preferable: thus, And, even as Isaiah has prophesied, untess the Lord of Sabaoth had left to us a seed, we should have become as Sodom, and should have been made like Gomorrah (lit. and as Gomorrah we should have been made like). Cited verbatim from the LXX, Is. i. 9. — προείρηκεν (πρό, εἴρηκεν, L. and Sc. φημί), has prophesied (so Meyer, Godet, De Wette, Thol., et al.) ; Aas said before, i. e. in a preceding part of his prophecy (so Beza, Calvin, Grotius, Erasm., Alf., et al.). It is difficult, and surely not very important, to decide between these two renderings. — Σαβαώθ, Heb. ΓΊΝΩ, of hosts. “The apostle appears to have retained the Hebrew word untranslated, because it is so retained in the LXX.” (Stuart.) — ἐγενήθημεν (γίγνο- μαι, later γίνομαι). Note this form of the aor. in later Gr., st. ἐγενόμην, pl. ἐγενόμεθα. Vv. 30-33. The blame of their rejection falls on the Jews them- selves. The reason for this here briefly stated ; then more fully developed in ch. x. Vv. 30, 31. The student has already become familiar with the TC οὖν ; and Τί οὖν ἐροῦμεν ; in the style of Paul. The question is here answered in vv. 30, 31; and the way is thus prepared for διατί; and the important principle stated in vv. 32, 33 — ὅτι: declarative. Zhat (answer to the question) the Gentiles, who followed not (lit. those not following, or though they followed not) after righteousness, obtained righteousness, etc. The words διώκοντα and κατέλαβεν (κατα- λαμβάνω) suggest the picture of one running in the race-course and obtaining the prize. ἔθνη, the Gentiles, or Gentiles, without the article in Greek, as only a part, not all, are meant. — δικαιοσύνην δὲ τὴν ἐκ πίστεως, but the righteousness, that of faith ; more freely rendered, but the righteousness which is of faith. δέ (cf. iii. 22), but; aber, Meyer; mazs, Godet: cf. Win. p. 443. δικαιοσύνην made definite by τὴν ἐκ πίστεως (30 in iii. 22; δικαιοσύνη made definite by the gen. θεοῦ), the righteousness which springs out of, results from, faith (die aus dem Glauben kommende, — Meyer). Note the emphatic repetition of δικαιο- σύνην, and, in v. 31, of νόμον. --- Ἰσραὴλ δέ: dut Zsrael (i. 6. the great body of the nation). — νόμον δικαιοσύνης : a law of righteousness, i.e. a law which should secure righteousness. — eis νόμον οὐκ ἔφθασεν (φθάνω) : did not come into a law (of righteousness). δικαιοσύνης, repeated in some MSS. after the second νόμον, belongs in thought w. both words. φθάνω, in classic Greek, to come first. For the meaning Zo come, in N. T., see Matt. xii. 28, Luke xi. 20, 2 Cor. x. 14, 1 Thess. ii. 16. Vv. 32,33. διατί; Why? For what reason (did Israel fail)? — ὅτι (causal) ... ἔργων, sc. ἐδίωξαν δικαιοσύνην, because (they followed after a righteousness) ot resulting from faith, but as if resulting from works: ὡς suggests that such a pursuit was only a vain imagination. — προσέ- 92. NOTES ON ROMANS. Koay (προσκόπτω) Kré., they stumbled, they struck against, the stone of stumbling: τῷ before λίθῳ, to denote an object well known, as foretold by the prophet. — ἰδοὺ τίθημι κτέ. The quotation unites two passages in Isaiah, — viii. 14, and xxviii. 16. Cf. 1 Pet. ii. 6,7, Behold 7 place ete. — καὶ ὁ πιστεύων ἐπ᾽ αὐτῴ, and he who has his faith (resting) upon it. This stone of stumbling and rock of offence would be understood at once as referring to the Messiah. — καταισχυνθήσεται (κατ-αισχύνω), shall not be put to shame, made ashamed. The expression in the LXX is οὐ μὴ καταισχυνθῇ, which is not an accurate rendering of the Heb. WT XN. It is thought by some (Reiche, Olsh., Hofmann) that the LXX had before them a different Hebrew reading. Note that Paul adopts the sense given by the LXX, although in a different form of the Greek verb. Cuap. X.— The thought in Ch. IX. 30-33 more fully developed. Vv. 1-4. The reason why the Jews were rejected. — Vv. 5-10. Salvation designed for Gentiles as well as Jews.— Vv. 11-17. The gospel should be preached to all. — Vv. 18-21. The calling of the Gentiles predicted in the Old Testament. Vv. 1, 2. Note in the address ᾿Αδελφοί, the affection which was undoubtedly unfeigned. — μέν without any corresponding δέ. --- ἡ εὐδοκία (ci. Mait.:xi: 26; Luke ii. 4, x.22; Eph..1. 5,9; Phil. 1. £5, i. 13; 2 Tieee i. 11)... καὶ ἡ δέησις Kré., the goodwill of my heart and my supplication to God (ts) for them (that they may be led) into salvation. ὑπὲρ αὐτῶν, for them. One might expect here ὑπὲρ ὑμῶν, for you; but the epistle was addressed to the Roman church, composed both of Gentiles and of Jews who believed in Christ. These were the persons meant by ᾿Αδελφοί ; hence he naturally uses the 3d pers. in speaking of the Jewish nation as a whole. — eis σωτηρίαν, the end in view in connection with ἡ εὐδοκία... ἢ δέησις, goodwill. . . supplication. Note the article ἢ w. δέησις as an unemphatic possessive pronoun (also the dif. bet. δέησις and προσευχή, supplication, prayer ; cf. Eph. vi. 18). — μαρτυρῶ γὰρ αὐτοῖς (introduces a reason for this goodwill and supplication). For 7 testify (Lam a witness) for them (dat. of interest; or, 2% respect to them, dat. of reference). — ζῆλον θεοῦ (objective gen.), a zeal for God. — ἀλλ᾽ od (sc. ζῆλον θεοῦ ἔχουσιν) Kat ἐπίγνωσιν, ut (they have) zot (a zeal for God) according to knowledge ; not according to an intelligent and correct view of the plan of salvation. Their zeal is quite disproportionate to their knowledge. γνῶσις, knowledge; ἐπίγνωσις, a thorough, full knowledge. V. 3. γάρ introduces the explanation and confirmation of od kart’ ἐπίγνωσιν. — τὴν Tod θεοῦ δικαιοσύνην : cf. 1. 17. — τὴν ἰδίαν δικαιο- σύνην, their own righteousness; 1. 6. τὴν ἐκ τοῦ νόμου, that of the law, that which is established by their own legal observances. — στῆσαι (torn), CHAPTER X. 4:8. 93 to establish, to cause to stand ; gtiltig machen (Meyer). — οὐχ ὑπετάγησαν (2 aor. pass., fr. ὕπο-τάσσω) : mid. in meaning; cf. viii. 7, xiii. 1, James iv. 7, 1 Pet. ii. 13: they did not subject themselves. Yet this same tense may be used in the strict passive sense; cf. viii. 20. V. 4. In their attempt to establish their own righteousness they failed: for, yap, introduces a most important declaration. — τέλος (emphat. posit.) νόμου, az end (a completion, a termination) of law, asa system, a means of obtaining righteousness: Χριστός, sc. ἐστίν, 7s Christ: εἰς δικαιοσύνην, (/eading) into righteousness: παντὶ τῷ πιστεύοντι, May be viewed as dat. of interest, or as dat. of reference, for every one who has faith, or in reference to, in relation to. The order of the Greek words in the sentence presents the idea most perspicuously. τέλος νόμου may be viewed as definite, the end of the law. This meaning of τέλος, end, termi- nation, seems more appropriate here; and it is so understood by a large class of expositors (so Meyer, De Wette, Luther, Augustine, et al.). Yet the word may include also the idea, exd in view, fulfilment: so many expositors understand the word here. The first meaning seems from the connection to be most prominent. V. 5. γάρ introduces a series of statements confirming v. 4. — γράφει: historic present. — ὅτι, before the orat. rect., does not belong to the citation. — τὴν Sica... ἐν αὐτῇ: Levit. xviii. 5: lit. the man who has done the righteousness which is of the law shall live in it. The emphatic word is ποιήσας. — ζήσεται (Caw), shall dive ; not in the O. T. sense of a prosperous life in the land of promise, but in the N. T. sense of eternal life (ζωὴ aidvios). — Note that Paul attributes Leviticus to Moses as author. Vv. 6, 7,8. ἡ δὲ ἐκ πίστεως δικαιοσύνη. Auf (in contrast with what precedes) the righteousness which comes from faith (here personified, and hence the words) οὕτως λέγει, thus speaks. The following lively imagery is taken from Deut. xxx. 11-14, with such variations as the different con- nections require. In both passages the language presents one thought in common, — the word is near thee etc.; but how different is δε word in the Old from the word in the New Testament! There, it is the ἡ ἐντολή and the ποιεῖν αὐτό: here, it is the τὸ ῥῆμα τῆς πίστεως. Paul draws the imagery chiefly from Deut., but the doctrine is radically different. — μὴ εἴπῃς (aor. subjunc.) ἐν τῇ καρδίᾳ σου, say not in thy heart. — τίς ava- βήσεται.... τίς καταβήσεται, who shall ascend... who shall descend etc., i.e. who shall do some great, some impossible thing? The inquiring sinner often plans some great thing. Instead of accepting with a’simple and childlike faith the offer of salvation through Christ, he wishes Zo do, ποιεῖν τοῦτο. --- ἀλλὰ τί λέγει ; But what does it (the righteousness which comes from faith) say ? — ἐγγύς σου kré., Mear thee is the word .. . the 94 ; NOTES ON ROMANS. word of faith (τῆς πίστεως, objective gen.; the word which points to faith, which makes faith the object held ever in view, the great doctrine) which we proclaim. It seems desirable, and not difficult, to distinguish usually in translating between evayyeAl(w, κηρύσσω, and καταγγέλλω : Zo tell the glad tidings, to preach ; to proclaim (as a κῆρυξ) ; to announce (as a messenger, an ἄγγελος). To render them all by the one English word preach, is certainly very faulty. V. 9. ὅτι may be understood as causal, because; or as declarative, chat. In the former sense it would be a confirmation of the preceding sentence; in the latter, a fuller statement. — ἐὰν ὁμολογήσῃς (aor. subjunc. of ὁμολογέω) . . . καὶ πιστεύσῃς (Same const. W. duodoyhons) ... σωθήσῃ (fut. pass. of σώζω.) (A future condition stated distinctly and vividly — Gocdw. Supposition with probability—-Had. The aor. subjunc. in con- ditional sentences is often nearly equivalent to the Latin fut. perf. — Had.): if thou confess . . . and have faith, or tf thou shalt confess .. . and have faith ... thou shalt be saved. —- ἐν τῷ σώματί σον... ἐν τῇ καρδίᾳ σου correspond to the same clauses above. — *Ingotv: obj. of ὁμολογήσῃ, κύριον in appos. with it: Jesus (as) Lord. — ἐν τῇ καρδίᾳ σου. Observe that Paul locates the faith of which he is speaking in the heart, not in the head,—an important difference. Observe also Paul’s test of faith, —that God raised this Jesus from the dead. This statement is in reference to the question in v. 7. — σωθήσῃ, thou shalt be saved, shalt be rescued from death and made a partaker of the salvation through Christ. It means, there- fore, much more than ζήσεται, ν. 5. V. το. An explanation and confirmation of v. 9. Note the succession of sentences beginning γάρ. .. γάρ... γάρ. .. γάρ... . γάρ, each one confirming the preceding. — καρδίᾳ... στόματι: dat. of means: with (the) heart... with (the) mouth. — πιστεύεται εἰς δικαιοσύνην... ὁμολο- γεῖται εἰς σωτηρίαν, faith is exercised (leading) into righteousness... con- Session is made (leading) into salvation. ‘The verbs are impers. Note the parallelism, after the Hebrew style. Vv. 11,12. πᾶς ὁ πιστεύων. . . καταισχυνθήσεται (καταισχύνω). Every one who has faith (resting) on him shall not be put to shame. αὐτῷ and αὐτόν (v. 9) are readily referred to Ἰησοῦν : cf. ix. 33. For mas... ov, cf. Win. ὃ 26, Butt. p.121. Note that Paul, in stating again this great fundamental doctrine, now adds for emphasis πᾶς, every one, which is not expressed above, ix. 33, and is not in Isaiah, either in the Hebrew or in the LXX. — οὐ γάρ ἐστιν διαστολή : a confirmation of was: for there is no distinction (no drawing asunder, no separation) both of Few and of Greek, i. 6. in respect to the acceptance of those who have faith; the subject now under consideration. Note continually the word Ἕλλην, Greek, in the sense of Gentile, — every one in distinction from the Jew. — ὃ γὰρ αὐτὸς CHAPTER X. 13-17. 95 κύριος πάντων, sc. ἐστίν : for the same Lord (belongs to) all, (ts Lord) of all. κύριος here naturally means Christ. Cf. v.9; also xiv. 9, Phil. ii. 11, Acts x. 36. — πλουτῶν cis πάντας κτέ., being rich towards all, being rich (and imparting his riches so that they enter) zzto the midst of all who call upon him. V. 13. πᾶς γὰρ ds ἂν ἐπικαλέσηται (aor. subjunc. mid.) ... σωθήσεται, For every one, whosoever shall call (or shall have called) on the name of the Lord, shall be saved. Note the emphat. πᾶς ὃς ἄν, on the name of the Lord, i.e. with a recognition and acknowledgment of “what his name imports, —to wit, the sinner’s only hope, his Redeemer, Justifier, Lord, final Judge” (Hackett). Cf. Acts ii. 21; Joel ii. 32, cited verbatim fr. the LXX. Vv. 14,15. πῶς οὖν ἐπικαλέσωνται, How then shall they (or may they, can they) call on him etc. Note here after πῶς the aor. subjunc. forms, except ἀκούσονται. The change from fut. indic. to aor. subjunc. is so slight that the difference in the popular pronunciation would probably not be perceptible to the ear; and hence, in instances like these and many others in N. T. Greek, there could be scarcely a perceptible difference of meaning. Cf. Meyer, iz loco. — εἰς ὃν οὐκ ἐπίστευσαν, in whom (directing attention zxto wkom) they did not have faith. — πῶς δὲ κτέ., and how shall they have faith in him whom they have not heard? (so Meyer, Vulgate, R. V.,) or, of whom they have not heard? (so nearly all expositors.) The connection certainly seems to require this meaning of οὗ οὐκ ἤκουσαν, of whom, in regard to whom etc. — πῶς δὲ... κηρύσ- σοντος ; and how shall they hear without one making proclamation ? — πῶς δὲ... ἀποσταλῶσιν (ἀποστέλλω); and how shall they make proclama- tion unless they be sent? By whomsent? The answer is implied in v. 17: διὰ ῥήματος Χριστοῦ. — καθὼς γέγραπται" κτὲ. (and they shall be sent; for this is implied in the words of the prophet), eve as it has been written, How beautiful are the feet of those who preach the good things, or who pub- lish the good tidings of the gospel! Note the close logical connection of this whole paragraph. The citation is a free rendering of Is. lii. 7. The immediate object, carrying out the thought od... διαστολὴ KTE., ν. 12, is to show the propriety of preaching the gospel to the Gentiles. Vv. 16,17. ἀλλ᾽ κτέ. But (though thus published) xot αὐ listened to the gospel, to the good tidings. (And this is in conformity with the words of the prophet.) For Jsaiah says, Lord, who put faith in our report? ἀκοῇ, the sense of hearing, the act of hearing, the thing heard, the report. Cf. John xii. 38. See also Gal. iii. 2, ἀκοῆς, note. The citation is from Is. liii. 1, verbatim from the LXX. — dpa κτέ. Accordingly (a conclusion from the prophetic words, which suggest a negative answer ; and a con- firmation of v. 14) faith (comes) by (as a result of) hearing (cf. definitions 96 NOTES ON ROMANS. of ἀκοή, v. 16); and hearing, through the word of Christ: ἡ, generic article: πίστις... ἀκοή, sc. ἐστίν. Some editors read here, θεοῦ st. Χριστοῦ, through the word (that which has been spoken) of God. The thought of the apostle is not materially changed. V. 18. ἀλλὰ λέγω. But 7 say (7 ask). — μὴ οὐκ ἤκουσαν ; they did not fail to hear, did they? The answer, no! is suggested by the neg. μή: the neg. οὐκ is in close connection with the verb (οὐκ ἀκούω, 7 do not hear, 7 fail to hear). Note the difference bet. ἀκούω, 7 hear ; and ὑπακούω, 7 hear to, I listen to, I obey. — μενοῦνγε (emphasizes.the negation implied in the question), certainly not: (that was not possible, for) zzto all the earth went out their sound ; and into the limits of the habitable world, their words. Ps. xviii. 5, cited verbatim fr. the LXX. αὐτών.... αὐτῶν refer here naturally to the persons making the proclamation. In the Ps. (numbered xix. Eng. version) they refer to the Brae which declare the glory of God. V.19. ἀλλὰ λέγω, as above. — μὴ .. . οὐκ (as in ν. 18) ἔγνω (γιγνώσκω): Israel did not fail to know, did he? (That is not possible; for) Fist (in the order of time, among those who predicted the extension of the gospel to the Gentiles) Joses says. The ellipsis after od« ἔγνω is variously supplied. The most natural is, /svael did not fail to know the fact here - declared, —the proclamation of the gospel to the Gentiles. — ἐγὼ... ἔπ᾽ οὐκ ἔθνει, 7) well move you to jealousy with (lit. upon) (that which is) not a nation. — er Sve... παροργιῶ (fut., fr. παρ-οργίζω) Kré., with a nation not intelligent I will move you to anger. Deut. xxxii. 21, cited nearly ver- batim fr. the LXX. Vv. 20, 21. Ἡσαΐας δέ: another citation to the same effect. — ἀπο- τολμᾷ (ἀπό intens. and toAudw) καὶ λέγει (pres. tense, implying the present truth of the words cited). And /saiah is very bold and says. The utterance of these words required some boldness on the part of the pro- phet. — εὑρέθην (εὑρίσκω) ... ἔπερωτῶσιν (ἐπ-ερωτάω) : cited nearly ver- batim from the LXX, but with an inversion of the clauses: 7 was found by those who did not seek me; I became manifest to those who did not ask of me: trois... ζητοῦσιν, by those not seeking me; dat. of agent or doer. Win. § 31, Io. — ἐγενόμην, inthe LXX ἐγενήθην: émepwrda, 20 ask, to question, to interrogate; used often in the gospels, only twice in the epistles. — πρὸς δὲ... λέγει. Lut (in contrast with those referred to in V. 20) respecting Israel he (the prophet, in the name of God) says. — ὅλην τὴν ἡμέραν : acc. of time, denotes duration: αὐ the day long, the whole day through. — ἐξεπέτασα (ἐκ-πετάννυμι) κτέ., 7 stretched out, 7 extended, my hands (the attitude of one inviting or imploring) towards a people dis- obeying and contradicting: ἀπειθοῦντα is particip., not adj., and may equally well be rendered lit. The old English word gazusaying, is not CAP TER 1, 1,2: 97 clearly understood by the majority of people. — Note carefully the doc- trine here presented. God is represented as stretching forth his hands ; thus inviting and entreating Israel to come to him. A large portion dis- obey and say, no! These, and these only, God finally rejects. We have here, then, the fact of human responsibility clearly stated. ΓΗΔ». XI. — God’s plan in the rejection of a large part of Israel. Vv. 1-10. This. rejection not total; but in part. — Vv. 11-24. The rejection attended with blessed results to the Gentiles ; and not to remain perpetual. A word of warning to the Gen- tiles. God’s goodness and severity alike manifest in all this. — Vv. 25-32. The ultimate gathering in of the Jews with the Gen- tiles. — Vv. 33-36. A glance at the vast plan of God, with an expression of adoration. V.1. «Λέγω οὖν. 7 say then ;—a false inference from ch. x. vv. 19-21, is thus introduced and refuted. — ph ἀπώσατο (ἀπ-ωθέω) κτέ. Did God cast off (reject) his people? Note here again the force of μή in a-question: God did not cast off his people, did he? μὴ γένουτο. (xo!) by no means ! — an expression of horror at the thought suggested by ἀπώσατο. Note the pron. αὐτοῦ w. τὸν λαόν, his own people; implying the impossibility of a complete and permanent rejection. — kal yap éyo... εἰμί, for 7 also am an Israelite ; and, as such, I cannot admit the supposition. So the argu- ment is viewed by De Wette and Meyer. The common and more natural view is, that Paul adduces his own case in disproof of the supposition; and the following clauses (/vom the seed of Abraham, the tribe of Benjamin) are in confirmation of the statement that he was actually an Israelite. Benjamin and Judah had long been known as the chief representatives of Israel. It is inferred from the reasoning here that the larger part of the church in Rome must have been of Gentile origin. Cf. Godet. V.2. οὐκ ἀπώσατο. God did not cast off. Note the clear distinction bet. οὐ and μή (ν. 1). — αὐτοῦ. The classical scholar will observe how seldom the reflexive pronoun is used in recent critical editions of the Ν. T. — ὃν προέγνω, whom he foreknew. Note that this verb contains the idea of decision as well as foreknowledge. God could not change his plan thus formed in eternity. Cf. viii. 29. — ἢ οὐκ οἴδατε introduces a proof, from an analogous case in the past, that God had not rejected his people: Or (cf. ix. 21, note) do you not know etc. — ἐν Ἡλείᾳ w. τί λέγει ἡ γραφή, what the scripture says in Elijah, i.e. in (the narrative concern- ing) Elijah. — ὡς ἐντυγχάνει xré.: connect w. οὐκ οἴδατε: how he inter- cedes (cf. viii. 27, 34, Heb. vii. 25) with God against Israel ? 7 98 NOTES ON ROMANS. V. 3. The words of Elijah, cited freely from the LXX; 1 Kings xix. 10. — κατέσκαψαν (κατασκάπτω), they dug down, destroyed to the foundations. — κἀγὼ (καὶ ἐγὼ) ὑπελείφθην (ὑπο-λείπω) μόνος κτέ., and 7) was left alone and they are secking etc. V. 4. © χρηματισμός (only here in N. T.), the divine response, the answer of God (to this complaint). — κατέλιπον κτέ., 7 left, or have left, etc. Cited fr. 1 Kings xix. 18, with some variations both from the LXX and from the Hebrew. — ἐμαυτῴ, for myself, for my own service; in dis- tinction from idol-worship. — οἵτινες ty Βάαλ, who did not bend, or have not bent, a knee to Baal; —the Pheenician god, thought by some to repre- sent the planet Jupiter; by others, the sun. The latter is more probable. Note here the gender, τῇ B. In 1 Kings xix. 18, it stands τῷ B. So, in © other passages, it is sometimes masc., sometimes fem. The suggestion is made that Baal was viewed as an androgynous divinity. V. 5. οὕτως οὖν... καιρῷ. So therefore (corresponding to this fact in O. T. history) 2 the present time also. — λεῖμμα, something left, a remnant. Cf. ὑπόλειμμα (ὟΝ —H. ὑπόλιμμα), ix. 27. — kar ἐκλογὴν χάριτος, accord- ing to an election of grace (an election not founded on merit, but as an act of favor). Connect this closely in thought with γέγονεν, perf., has arisen and 7s. V.6. An emphatic repetition of the thought κατ᾽ ἐκλογὴν χάριτος in the negative form, οὐκέτι ἐξ ἔργων. --- εἰ δὲ χάριτι, sc. λεῖμμα γέγονεν. ---- οὐκέτι ἐξ ἔργων, sc. ἐστίν, but if it ἐς (if a remnant has arisen) dy grace, tt is no longer a result of works: οὐκέτι, no longer, no more, does not imply that such a result ever actually took place ; but οὐκέτι is to be understood in a logical, not a chronological, sense, —o /onger can it be argued and affirmed. For this logical use of οὐκέτι, cf. vii. 17, 20, Gal. iii. 18; also the frequent logical use of νῦν. — ἐπεὶ... χάρις, “γε (if that were so) &race becomes no longer grace; grace (definite, 7 χάρις, the divine favor) becomes no longer grace (divine favor),—loses its distinctive character, ceases to be grace. V. 7. Tt οὖν; What then? What must be our conclusion? The answer follows. — ὃ ἐπιζητεῖ ᾿Ισραήλ, what Jsrael (viewed as a whole, as a nation) és searching for (namely, δικαιοσύνην) : τοῦτο οὐκ ἐπέτυχεν (ἐπι- τυγχάνω), this it (the nation) did not obtain, did not find. Note here ἐπιτυγχάνω w. the acc.; usually w. gen. — ἡ δὲ ἐκλογὴ ἐπέτυχεν, but the election (abstract for the concrete, those who were elected) obtained (it). — οἱ δὲ λοιποὶ ἐπωρώθησαν (mwpdw), and the rest (those who were left, when the few were chosen and taken out) zere made πῶρος (a kind of marble), were made as stone, were hardened, so as to be incapable longer of receiv- ing religious impressions. V.8. καθάπερ (= κατὰ ἅπερ) γέγραπται, according to the very things GHAP TER. ΕἸΣ ὁ, to: 99 which have been written. This hardening, πώρωσις, is not a new thing in the history of the nation. It took place in the days of Isaiah, and even of Moses; Deut. xxix. 4, Is. xxix. 10. The sentence following is a free use of the words in the LX X, combined from both passages in one state- ment. — ἔδωκεν. . . κατανύξεως, God gave to them a spirit of stupor (or torpor, or numbness). — ὀφθαλμοὺς... ὦτα: same const. w. πνεῦμα: (God gave to them) eyes that they should not behold, ears that they should not hear: τοῦ μὴ βλέπειν, τοῦ ἀκούειν, may be regarded as limiting geni- tives; lit. eyes of not beholding, ears of not hearing, 1. 6. eyes not fitted for beholding, ears not fitted for hearing. But this use of τοῦ w. the infin. is far less common, and cannot apply in v. 10. No theological difficulty would be avoided by this rendering. — ἕως... ἡμέρας, zz2til this day. What we now witness, says Paul, is nothing new. It began long ago, and has been continued to this very day. We may best understand what is said in this verse if we remember that this terrible spirit of torpor was punitive, sent as a punishment for sin. It is only by keeping this thought in mind that we gain any just conception of God’s dealings. Vv. 9,10. Another citation to the same effect. — καὶ Δανεὶδ λέγει, And David says. That which follows is a free citation from the LXX, Ps. Ixix. 23. Scholars differ in opinion as to the authorship of this psalm. Hengst. et al. regard it as actually composed by David. Meyer et al. give it a much later date. If Meyer is correct in his opinion, then the word “ David” would be used as a title of the entire collection of Psalms. This is possible; and so the name “ Moses” may be used as a title of the Pentateuch, synonymous with the title “the Law.” But it is by no means certain that Meyer is correct in his opinion. — γενηθήτω... eis παγίδα κτέ., let their table be turned into a snare and into a trap (or a net) and into a stumblingblock and (so) into a recompense to them. θήραν is not in the original (as we now have it), and seems to have been added by Paul for a fuller expression of the thought. It means primarily a humt, a chase, and is rendered by Meyer Jagd. By a natural metonymy, it may mean the instrument for catching game, a et, or a trap. — σκάνδαλον, a later form of σκανδάληθρον, primarily a trap-stick on which bait is fastened ; hence anything on which one stumbles. — ἀνταπόδομα (fr. ἀντί, ἀπο- δίδωμι), something given back in full, a full recompense. The word is not found in classic Greek, but often in the LX X. — σκοτισθήτωσαν (σκοτίζω, σκότος, darkness) wré. Let their eyes be darkened, be filled with darkness : τοῦ μὴ βλέπειν, 27 order that, to the end that, they may not behold. — καὶ τὸν νῶτον (usu. τὸ νῶτον) .. . σύνκαμψον (σύν, κάἀμπτω), and do thou bend together their back continually. This may indicate the carrying of a heavy burden; or, in connection with what precedes, it may picture the groping of one who cannot see. ΙΟΟ NOTES ON ROMANS. For the better understanding of all this, refer to Chap. IX. 31-33; then turn to what follows, vv. 11-24. V. 11, ff. The end in view in this exclusion and hardening of the Jew- ish nation. Λέγω οὖν, as in v. 1, calls special attention to what follows. — μὴ ἔπταισαν (πταίω) ἵνα πέσωσιν (πίπτω) ; did they stumble that they might fall? Cf. προσέκοψαν (προσ-κόπτω, to strike against), ix. 32. Both words are spoken of the same thing, —the rejection of Christ. ἵνα πέσω- ow ; that they might fall? so that the of λοιποί, v. 7, might be perpetually lost, and never won over to Christ? This is emphatically denied. — τῷ αὐτῶν παραπτώματι (παράπτωμα, fr. παρα-πίπτω), by their fall ; lit. by their fall aside. Cf. ch. v. 15, 16, 17, 18, 20, where the same word is ren- dered offence; R. V. trespass. — ἡ σωτηρία τοῖς ἔθνεσιν, sc. γέγονεν, salvation (has come) to the Gentiles. With the thought here expressed, cf. Matt. xxi. 43, xxii. 9; Acts xiii. 46, xxviii. 28. — εἰς τὸ παραζηλώσαι (παραζηλόω) αὐτούς (the end in view), so as to incite them to jealousy ; the reverse of ἵνα πέσωσιν. Cf. x. το. V.12. δέ, continuative, azd, or it may be rendered zow, —a transition to a most animating thought. — εἰ δὲ τὸ παράπτωμα αὐτών.... τὸ ἥττημα αὐτῶν, sc. ἐστίν, κτξέ. Now if their fall (is) the wealth of the world, and their loss the wealth of the Gentiles. Thus far the frotasis of the sentence. πλοῦτος κόσμου, πλοῦτος ἐθνῶν : implied in ἣ σωτηρία τοῖς ἔθνεσιν, ν. 11. — πόσῳ μᾶλλον κτέ. (the αΖοαοεῖς of the sentence), how much more (shall) their fullness (ke), sc. the wealth etc. Meyer remarks: the conclusion is “from a happy effect of a worse cause, to a happier effect of a better cause” (a felici effectu causae pejoris ad feliciorem effectum causae melioris). ἥττημα:: not a classic word; occurs in the LXX, Is. xxxi. 8; also in 1 Cor. vi. 7. Apparently another form of #rra, the opposite of νίκη : yet in meaning it seems more closely related to ἥττων, in its primary sense, /ess. Thus in the Vulg., τὸ ἥττημα αὐτῶν, diminutio corum, their being made less ; their reduction to a small number, leur réduc- tion a un petit nombre (Godet). So the majority of commentators. — TO πλήρωμα αὐτῶν, their being made full, their full number. We may then render: ow 77 their fall is the wealth of the world, and their reduc- tion to a small number the wealth of the Gentiles, how much more (shall) their increase to the full number (become all this): plenitudo eorum, Vulg, ; leur plénitude,Godet. — Note atrav...airav. . . αὐτῶν, referring to the Jewish nation as a whole; κόσμου and ἐθνῶν, all others, in distinction from them. Vv. 13,14. ὑμῖν δὲ λέγω κτέ. And 7 speak (7 say this, the last part of v. 12) to you Gentiles, who may suppose that I am wholly devoted to you, and care little or nothing for my own nation. — ἐφ᾽ ὅσον has been under- stood here in three different ways: 1. as temporal, so Jong as, quamdiu: CHAPTER ΧΙ Fs, 16: IOI 2. as causal, zzasmuch as, quia: 3. as denoting quantity or degree, in quantum, hactenus, zz so far as; in so fern (De Wette); 2 wie fern (Meyer) ; ex tant que, pour autant gue (Godet). The last seems preferable. Cf. Matt. xxv. 40. In the same sense eis ὅσον and καθ᾽ ὅσον may be used. — μέν here, as often in the style of Paul, without a following δέ. Perhaps some such thought as this may be suggested: 272 so far, there- fore, as I am an apostle of the Gentiles, I glorify my ministry, (but at the same time I have also in my mind and heart the conversion of my own nation; and I strive) 270, dy any means etc., v. 14. — εἴπως ... τὴν σάρκα, if by any means 7 may move to jealousy my flesh, my kindred according to the flesh: παραζηλώσω (παραζηλόω) and σώσω (cd (w) after ei, fut. indic.; cf. i. 10. — αὐτῶν refers to the idea contained in τὴν σάρκα (collective). τινάς would indicate that Paul had little hope of reaching any very con- siderable portion of the Jews. The self-righteous feel less deeply their need of a Saviour. V. 15 continues the thought in v. 12. — γάρ introduces a reason for the earnest longing expressed in vv. 13, 14. — e yap ἡ ἀποβολὴ αὐτών (sc. ἐστίν) καταλλαγὴ κόσμου. Lor if the rejection of them (the casting of them away) is the reconciling of the world (proves to be the occasion of reconciling the world). Cf. πλοῦτος κόσμου, v. 12. — τίς, st. τί, agreeing W. ἡ πρόσληψις, sc. ἔσται, what (will) the receiving (of them) (be) etc. — εἰ μὴ ζωὴ ἐκ νεκρών ; dut life frome the dead? Does this mean the resur- rection at the end of the world? So many have understood it (Chrys., Origen, Theod., Thol., Meyer, Hofm., et al.). Does it not rather mean life; not in the sense of ἀνάστασις, but 2275 in the usual N. T. sense, — spiritual life, with all the blessings of redemption? (So Calvin, Beza, Beng., Krummacher, Kahnis, Stuart, Hodge, Godet, Shedd, et al.) Not only the ordinary meaning of ζωή in the N. T., but the whole argu- ment, seems to me to favor the last interpretation. Note the expressive and lucid brevity of the Greek: For if the rejection of them the reconcilia- tion of the world, what the receiving but life from the dead ? V.16. 8€continuative: εἰ δὲ... φύραμα, And if the first fruit is holy, the mass also (the mass, from which the specimen was taken). φύραμα (fr. pupdw, to mix, to knead) means a mass of something kneaded ; ox some- thing mixed with a fluid. See L.and Sc. It does not mean a Jump, as that word is now generally understood ; i.e. a hard piece of something, as a lump of sugar: Meyer, die Teigmasse; Godet, la masse. — καὶ εἰ ἡ ῥίζα. .. κλάδοι, and if the root is holy, the branches also (are holy). The same thought under another metaphor. Who are meant here by ἀπαρχή and pi¢a? The usual answer is, the patriarchs, or perhaps Abraham; φύραμα and κλάδοι, their descendants, the Jewish nation. The word oly is used here in the common O. Test. sense; not with reference to moral character, but as consecrated to God. Another interpretation of the . 102 NOTES ON ROMANS. metaphors, that ἀπαρχή and ῥίζα denote the first Jewish converts to Christianity, is less probable. Vv. 17-24. The metaphor continued. The Gentile converts warned against a proud exultation, and exhorted to humility. V.17. εἰ δέ τινες... ἐξεκλάσθησαν (ἐκ-κλάω). And if some of the branches were broken out (thus indicating those Jews who were rejecting Christianity). — σὺ δὲ Kré., and thou, though of a wild olive, wast grafted 771 among them. ἀγριέλαιος may be subst., see L. and Sc.; yet Meyer and others more naturally regard it as an adj., of a wild olive. dv, concessive, though etc. ἐν αὐτοῖς, i.e. κλάδοις, among them, the branches: the ren- dering, 27 place of them, i. e, of the branches broken out, seems extremely forced. — καὶ συνκοινωνὸς . . . ἐγένου, ad didst become joint partaker of the root of the fatness of the olive. συνκοινωνός may be taken as adj. (so L. and Sc.), jointly partaking of etc.: τῆς πιότητος may be viewed as gen. of apposition (cf. Win. p. 531) w. τῆς ῥίζης, the root of the fatness, or the root, that is the fatness, of the olive: καί before τῆς πιότητος, in some editions, is not well attested. V.18. μὴ κατακαυχῶ (imperat. pres. 2d pers. sing. of κατα-καυχάομαι) τῶν κλάδων, do not boast against the branches; more freely rendered, do not glory over etc. This compound verb occurs only here in Paul’s epistles; elsewhere in N. T. only in James ii. 13, iii. 14: it occurs in the LXX, but not in classic Greek. The simple verb is frequent. — εἰ δὲ κατα- καυχᾶσαι (for the form, cf. ii. 17, note), but 27 thou boastest against (them). By the term éranches, are we to understand the branches of the olive tree as a whole, i.e. the Jewish nation (so Meyer); or the branches which were broken out? The latter is the usual interpretation (Chrys., Theod., Erasm., De Wette, Alf., Shedd, et al.). — οὐ σὺ κτέ. The apodosis of the sentence is very elliptically expressed. More fully, it would be some- what thus: (remember that) thou dost not bear the root, but the root thee. The position of οὐ is such as to throw special emphasis on σύ: not thou the root... but the root thee (σέ also emphat.). V.19. οὖν, therefore (still seeking perhaps a ground of boasting) thou wilt say (ἐρεῖς, fut.). — ἵνα éyd nré., 27: order that I (emphat.) might be grafted in. Vv. 20, 21. Kados* Very well! Lat. euge; cf. L.and Sc. Our simple word we// is far from being as emphatic as καλῶς. The fact stated in v. 19 is admitted, but not as a ground of boasting. — ἀπιστίᾳ, πίστει. It is desirable in English to retain the same stem for both words, as in the Greek: dy (or because of) their want of faith ... by thy faith (the article with both words as an unemphatic possess. pron.). — ἕστηκας, thou standest (in thy place as a branch). — ph... φρόνει, ἀλλὰ φοβοῦ CHAPTER XI. 22-24. 103 (pres. imperat. mid.), de ot highminded (do not entertain lofty thoughts), but fear (the opposite of boasting, may denote a reverential fear). — εἰ yap «7é., introduces the reason for the exhortation. — οὐκ ἐφείσατο (φείδομαι). Note the neg. οὐκ ina condition. Win. p. 477. — τῶν κατὰ φύσιν κλάδων, the natural branches (lit. the according to nature branches), in distinction from those which were graftedin: φύσιν may be rendered nature, yet with the idea of growth made prominent. — οὐδέ, intens. ΠΕΡ.» not even: σοῦ, accented, hence emphatic: φείσεται, sot even thee will he spare (if wanting in faith). V. 22. ἴδε (imperat. aor. of εἶδον, Att. ἰδέ) οὖν, Behold therefore: a con- clusion from vv. 20, 21. — χρηστότητα, ἀποτομίαν, made definite by the gen. θεοῦ, God’s goodness (or kindness) and severity. — ἐπὶ τοὺς πεσόντας ἀποτομία, sc. ἐστίν, upon those who fell (upon the branches that were broken out and fell from the olive tree) severity. — ἐὰν ἐπιμένῃς KTé., if thou abide upon his goodness (cf. προσμένειν τῇ χάριτι, Acts xiii. 43), not falling away through ἀπιστίᾳ. --- ἐπεὶ καὶ σὺ ἐκκοπήσῃ (fut. pass., fr. ἐκ- κόὀπτω), since (otherwise, i.e. if thou do not abide upon his goodness) thou also shalt be cut out (τέμνω, to cut, the generic word; κόπτω, to cut by striking ; Eng. chop). V. 23. κἀκεῖνοι (= καὶ ἐκεῖνοι) δέ, And (δέ) they also (kal): ἐνκεν- τρισθήσονται (ἐν-κεντρίζω), shall be grafted in: they also, thus placing them side by side with the branches from the wild olive tree. — ἐὰν μὴ ...amortia, 2.0 they do not abide upon (the ground where they now stand) their unbelief, their withholding of faith. — δυνατὸς yap ἐστιν κτέ., for God ἦς able to graft them in again. πάλιν does not mean a second time, but back in their original place in the olive tree. The doctrine of falling from grace and a second conversion is wholly foreign to this passage, since the branches were cut out on account of ἀπιστίᾳ. They had never exercised faith. V. 24. γάρ, a confirmation particularly of ἐνκεντρισθήσονται, they shall be grafted in. — εἰ yap... ἀγριελαίου (subst. fem.). or 27 thou wast cut out from an olive tree which was wild by nature. — καὶ παρὰ φύσιν .. καλλιέλαιον, and contrary to nature wast grafied into a good olive. The wild olive, though bearing some resemblance to the good olive, is smaller and has no fruit. Scions from the good olive may be grafted into the wild olive and bear fruit, —as the pear with us is grafted into the thorn ; but it would be contrary to nature (παρὰ φύσιν) to take scions from the wild olive and graft them into the good olive, —as nobody with us would graft a thorn into a pear tree. The apostle’s illustration is therefore very striking, and would be well understood by those to whom his letter was addressed. — οὗτοι, these (branches, referring to the unbelieving Jews): of κατὰ φύσιν, sc. ὄντες, which are according to nature: τῇ ἰδίᾳ ἐλαίᾳ, 27 their own olive, that which is by nature theirs. 104 NOTES ON ROMANS. Vv. 25-32. The ultimate conversion of the entire Jewish nation. Citation of prophecies to this effect. All this in accordance with the divine plan. V. 25. γάρ introduces the confirmation of v. 24. — Οὐ θέλω ὑμᾶς ἀγνοεῖν is used by Paul to call particular attention to something impor- tant. — ἀδελφοί : an affectionate address to the entire church, both Jews and Gentiles. — τὸ μυστήριον τοῦτο, w. ἀγνοεῖν, Lam not willing that you continue zgnorant (or that you make any mistake, see L. and Sc. ἀγνοέω) in respect to this mystery. μυστήριον, something secret, not generally made known or understood: from the stem md, μῦ: sound adapted to the sense, pronounced by closing the lips: cf. Eng. mum. In N. T., some- thing understood only by a revelation, ἀποκάλυψις. — ἵνα μὴ ἦτε... φρόνιμοι, 2711 order that ye may not be, or lest ye be, wise (or sagacious) in your own conceits (lit. with or by yourselves; in your own opinions). By supposing that they understood God’s plans better than the Jews at large, they might become conceited. — ὅτι introduces the explanation of μυστήριον. ---- πώρωσις, a hardening. Cf. v.7.— ἀπὸ μέρους, w. γέγονεν, has happened in part to Israel. By whom? See v. ὃ. — ἄχρις οὗ... εἰσέλθῃ (εἰσ-έρχομαι), (to continue) wztil the fulness of the Gentiles shall have entered in. τὸ πλήρωμα : cf. v. 12. V. 26. Kal οὕτως, azd so, i.e. when the fulness of the Gentiles shall have entered in. — πᾶς ᾿Ισραὴλ σωθήσεται, αὐ /srae/ (Israel as a nation) shall be saved, shall be brought into the Messianic kingdom at that future time. This sentence, on which much has been written, states in simple language the future conversion of the Jews to Christianity. The apostle finds this thought in the prophecy of Isaiah, — combining lix. 20, with a clause from xxvii. 9. — ἐκ Σιών, out of Zion. The. LXX read ἕνεκεν Σιών, and this corresponds to the Heb. Wy , for Zion. ‘The general idea of a Deliverer for Jacob is the thought in the mind of the apostle; and this idea is conveyed by either form of expression. — ὃ ῥυόμενος, the one delivering, the one rescuing ; spoken of the Messiah. The Heb. is with- out the article, Ni], @ deliverer. — ἀποστρέψει (ἀποστρέφω) ἀσεβείας κτέ., he shall turn away impieties (ungodly deeds) from Facob. The word Ἰακώβ here, as just before Ἰσραήλ, denotes the entire nation. V. 27. Kal αὕτη, and this ; namely, that which follows, the idea expressed in 8tav... αὐτῶν (Is. xxvii. 9, W. αὐτοῦ st. αὐτῶν). αὕτη... διαθήκη, lit. Ζλὴς (15) to, or for, them the covenant from me: (embraced in the words) ὅταν ἀφέλωμαι (ἀφαιρέω) .. . αὐτῶν, when 7 shall have taken away their sins. This use of αὕτη, pointing to what directly follows and to the idea contained in a dependent clause, is found elsewhere in N. T. Greek. Vv. 28, 29. A further confirmation of the thought in vv. 26, 27. — CHAPTER XI. 30-32. 105 κατὰ κτέ., so far as relates to etc. — ἐχθροί, sc. εἰσίν : like ἀγαπητοί, pass. in sense: viewed as enemies (on the part of God). 8 ὑμᾶς, on your account, i.e. so that you might be brought into the Messianic kingdom. — κατὰ δὲ τὴν ἐκλογήν, so far as relates to the election, as touching the election ; i. e. the divine act in choosing this people for his own. So Alf., Hodge, Godet, et al. The view of Meyer et al., that τὴν ἐκλογήν means the éec- tion in the sense of the persons elected (abstract for the concrete), seems less natural. — ἀγαπητοί, sc. εἰσίν, they (the Jewish nation) ave beloved: διὰ τοὺς πατέρας, o2 account of the fathers; on account of the cove- nant with the fathers, Abraham, Isaac, and Jacob, and the love of God for them. V. 29 confirms the last half of v. 28. — ἀμεταμέλητα (verbal adj., fr. a priv. and μεταμέλομαι, to change one’s purpose, to regret: the ending -ros denotes what has been done or what can be done) τὰ χαρί- σματα Kré., the gracious gifts and the calling of God are not regretted, cannot be regretted. God does not and cannot change his purpose in regard to them. Cf. 2 Cor. vii. το. With ἡ κλῆσις τοῦ θεοῦ, cf. τὴν ἐκλογήν, v. 28: the calling of God, i.e. the act of calling, the divine purpose in calling ; the election, i. e. the divine act and purpose in electing. Vv. 30, 31. γάρ introduces a confirmation of v.29. for as you were once disobedient to God, but now have obtained mercy through the disobedience of these; so these also have now become disobedient, in order that they also may now, through the mercy (shown) to you, obtain mercy. The meaning of this sentence is made clear by the preceding reasoning in this chapter. — ὑμεῖς : addressed to the Gentiles. — ποτὲ ἠπειθήσατε (ἀπειθέω) : cf. ch. i. τὸ ff. — νῦν δέ, dut now, since your conversion. — τούτων, of these, the unbelieving Jews: — ἠπείθησαν, became disobedient. “The aor. of verbs which denote a state or condition generally expresses the entrance into that state or condition.” (Good.) — Ta... ἐλέει belongs w. ἐλεη- θῶσιν, but is placed before ἵνα to give it greater prominence. — ὑμετέρῳ, possess. pron. with the force of the objective gen. See Gram., Possess. Pron. — τούτων, οὗτοι, αὐτοί, refer to the unbelieving Jews. — ἵνα, pur- pose, end in view, in the divine mind. V. 32, a confirmation of the statement just made — συνέκλεισαν (συν- κλείω)... τούς πάντας. For God shut up all (both classes above spoken of, Jews and Gentiles). — εἰς ἀπείθειαν, (having entered) zo disobedience (to God). It is not said here that God led them into disobedience to himself; but the disobedience was their own voluntary act, and in this state God shut up all,—an expression implying their own helpless con- dition. His purpose, the end in view, in doing this, is expressed by ἵνα «νον ἐλεήσῃ, that he might have mercy on all (Jews and Gentiles). This animating thought leads to the exultant expression in the following verses. “According to the entire context, the apostle has in view an epoch in the history of God’s kingdom ox the earth ; an epoch which 106 NOTES ON ROMANS. consequently shall comprehend only the individuals who shall be alive at that moment.” (Godet.) V. 33. “ Like a traveller who in ascending an Alpine mountain has arrived at the summit, the apostle now turns and contemplates. Abysses are at his feet, but floods of light fill them; and all around extends an immense horizon, which he takes in with the eye.” (Godet.) —°2 βάθος κτέ. O depth of riches and wisdom and knowledge of God! This construc- tion of the genitives in this verse seems grammatically simpler and more natural. It is also preferred by the larger number of scholars ancient and modern. Others make σοφίας and γνώσεως depend on πλούτου, O depth of riches both of wisdom and knowledge of God! It is not strange that human wisdom and knowledge should not be able to fathom this depth. The English article may be supplied in translating, O depth of (the) riches etc.; yet it scarcely seems necessary. We need not distinguish here very sharply between σοφίας and γνώσεως. The former often corre- sponds very nearly to our word Jfhilosophy, and the latter to our word science. — ὡς ἀνεξεραύνητα (a priv., y euphon., ἐξ, épavydw or ἐρευνάω) ... ἀνεξιχνίαστοι (a, v, ἐξειχνιάζω, to track, or trace out, fr. ἴχνος, a track). For the force of the verbal ending -ros, cf. ἀμεταμέλητα, v. 29, note. How unsearchable (inscrutable) are his judgments, and (how) past tracing out are his ways ! Vv. 34, 35. For who has known the mind of the Lord? or who has arisen (ἐγένετο) (as) his counsellor ? A confirmation of the thought in v. 33, by a citation fr. Is. xl. 13, in the words of the LXX. Cf. also 1 Cor. ii. 16. The first question has been referred to γνῶσις and the second to copia. — ἢ τίς προέδωκεν κτέ., or who has first (προ--) given to him and it shall be paid back to him in full (-aro-)? This question naturally refers to πλούτου. — ὅτι ἐξ αὐτοῦ κτέ, An emphatic negative answer (οὐδείς, no one) is implied in the foregoing questions; and ὅτι introduces a con- clusive reason for this emphatic negation, — Because out of him (ἐξ αὐτοῦ, denoting the source, God as creator), azd through him (God as supporter and governor, by and through whom all blessings come), azd into him (εἰς, the end in view, the final cause, — namely, the accomplishment of his good will) ave (proceed) all things. — ἣ δόξα, sc. εἴη (optat. of wishing). It seems very natural and appropriate that this triumphant conclusion of the argument should be followed by an ascription of praise and an ἀμήν. “ Never was a survey more vast (coup d’ail plus vaste) taken of the divine plan in the history of the world.” (Godet.) CHAPTER XII. 1, 2. 107 Cus. XII.- XVI. — The second general division of the epistle, practical and hortatory; as distinguished from the first eleven chapters, which are doctrinal. Cuap. XII.— V.1. οὖν may very naturally refer to what precedes in ch. xi. vv. 33-35. Some, however, understand it as referring to the entire doctrinal discussion. In either case, it has great force. Note the kindly address, παρακαλῶ... ἀδελφοί. Bengel contrasts this with the words of command uttered by Moses. The two ideas of exhortation and comfort in παρακαλῶ, παράκλησις, and παράκλητος, — words so important in the N. T.,—should not be forgotten. No single English words translate them exactly and fully. Perhaps we may translate here, Z exhort, or 7 encourage you, therefore, brethren (Fe vous exhorte, Godet; Lch ermahne, Luther). The notion of comfort, consolation, seems not less prominent than that of evtreaty, in Paul’s use of παρακαλῶ and παράκλησις. Cf. v. 8. John alone in N. T. uses παράκλητος, rendered comforter, advocate. — διὰ, τῶν οἰκτιρμών τοῦ θεοῦ, by the mercies (the compassionate dealings) of God. This reference would naturally excite gratitude; and gratitude is a powerful motive to obedience. οἰκτιρμός and ἔλεος are not carefully dis- tinguished either in the old or the revised version. In ch. ix. 15, both verbs ἐλεῶ and οἰκτείρω occur, and are distinguished (to have mercy, to have compassion). The former (ἐλεῶ) makes more prominent the idea of pity; the latter (οἰκτείρω), that of sympathetic feeling. So with the nouns: ἔλεος, pity, mercy ; οἰκτιρμός, sympathelic feeling, compassion. — διά, w. the gen. means properly through. The thought then is, whzle passing through, and thus experiencing continually God’s repeated tokens of compassion, — a powerful motive certainly. — παραστῆσαι κτέ., to present, to offer, your bodies a living sacrifice, holy (i.e. free from defect and impurity), qwed/- pleasing to God. τῷ θεῷ is naturally connected w. εὐάρεστον, not w. the verb: παρίστημι is used in classic Greek also of the offering up of a victim on the altar; cf. Xen. Anab. vi. i. 22. — τὴν λογικὴν λατρείαν ὑμῶν, which 7s your reasonable service. λατρεία means properly religious service, but is not limited to the idea of worship ; λογικήν, pertaining to and approved by the reason (Adyos). The service should be that of the reason, in opposition to mere external, ceremonial, service. I question whether the rendering, spzrztwal service, which confounds λογικός and πνευματικός, is better than reasonable, or rational (Stuart), service. This clause is in explanatory apposition with παραστῆσαι τὰ σώματα ὑμῶν κτέ. V.2. μὴ συνσχηματίζεσθε (συν-σχηματίζω, σχῆμα) . . . ἀλλὰ μετα- μορφοῦσθε (μετα-μορφόω, μορφή), be not fashioned (in conformity) with this world, but be ye transformed (changed in form) by the renewing of the mind. σχῆμα and μορφή, the radical parts of the verbs, do not differ greatly in meaning. Cf. Phil. ii. 7, Hence the chief difference is found in the 108 NOTES ON ROMANS. prepositions: ovv-, together with; μετα-, like the Latin ¢vans, often in compos. denotes change. Some editors have here the infin. (st. imper:* ) depending on παρακαλῶ. --- τῷ αἰῶνι τούτῳ, this world, or this age; 1. 6. the period continuing to the παρουσία, the essential character of which period is immorality. Cf. Gal. i. 4, 2 Cor. iv. 4, Eph. ii. 2, etc. dava- καίνωσις (fr. avd, καινόω, kavds), the act of making new again; occurs but twice in N. T. — εἰς τὸ δοκιμάζειν ὑμᾶς (the end in view), that ye may prove, test, discern (apprécier, discerner exactement, Godet). — τί (sc. ἐστί ) τὸ θέλημα τοῦ θεοῦ, what is the will of God: τὸ θέλημα strictly means ¢hat which has been willed. — τὸ ἀγαθὸν καὶ εὐάρεστον kal τέλειον : the three words, in the order of a climax, w. one article; in const., a subst. in explanatory appos. w. θέλημα τοῦ θεοῦ : the will of God, that which is good and well-pleasing (to him) and perfect. This seems better than to view them as adjectives, since εὐάρεστον, as qualifying τὸ θέλημα, is not natu- ral; the will of God, well-pleasing (to him), is without meaning. In vv. I, 2, we find the motive to Christian consecration and activity: vv. 3-21 the life of the believer as a member of the church. (Godet.) V. 3. γάρ, for ; in pursuance of this consecration. — λέγω xré., 7 say (nearly equivalent to J ezjorn, cf. ii. 22) through the grace that was given to me; i.e. he does not speak by his own personal authority, but by the divine grace given to him. — παντὶ... ὑμῖν ; an emphatic expression : to every one who is among you. — μὴ ὑπερφρονεῖν (only here in N. T.; fr. ὑπέρ, above, and φρονέω, to think; i.e. to have high thoughts, lofty, proud, thoughts) .. . φρονεῖν : lit. σοί to have high thoughts contrary to what tt ts necessary to think (to have thoughts). Note the paronomasia, ὑπερφρονεῖν . = φρονεῖν. παρά w. acc., contrary to; a frequent meaning. δεῖ: not frequent in the style of Paul; only three times in Rom.: occurs oftenest in the style of Luke. Denotes generally, as here, not merely the idea of necessity, but also that of duty or obligation. — ἀλλὰ φρονεῖν... σωφρο- νεῖν : note again the paronomasia: lit. dat to have thoughts (leading) into sober, or sound, thoughts. Alf. presents the paronomasia thus: ot Zo be high-minded above that which he ought to be minded, but to be so minded as to be sober-minded. — ἑκάστῳ (w. ἐμέρισεν, μερίζω, μέρος) . . . μέτρον πίστεως, as (i. e. 27 proportion as) God has imparted to each man a measure of faith; describes more fully φρονεῖν... σωφρονεῖν. ἑκάστῳ before ὡς for emphasis: πίστεως used here in the ordinary N. T. sense, so promi- nent in this epistle; cf. i. 17. Vv. 4,5. The preceding verse is an exhortation to each one to under- stand his own place, and fill it contentedly and wisely: yap introduces an illustration which should serve as a convincing motive for this. — καθάπερ (κατά, ἅ, πέρ)... ἔχομεν. For just as (just according as) in one > CHAPTER XII. 6-8. 109 body we have many members. — τὰ δὲ. . . πρᾶξιν, and the members have not all the same office (lit. acting, action, function). — οὕτως οἱ πολλοὶ... ἐν Χριστῴ, so we, the many (or understanding ὄντες w. of πολλοί, (though) the many), are one body in Christ (the sole bond of union, for out of Christ we should not be ἐν σῶμα): τὸ δὲ... μέλη, and members individually one of another ; τό belongs to καθ᾽ εἷς, a clause considered as a noun; τό with its clause is acc. of specification: καθ᾽ ets st. καθ᾽ ἕνα, is a solecism, some- what frequent in later Greek: ἀλλήλων limits μέλη: Greek const. of the clause, 27 respect to the individual, members of one another. The figure in vv. 4, 5, is carried out still further in 1 Cor. xii. 12 ff. Vv. 6,7, 8. ἔχοντες δέ. According to the punetuation of Tisch., this clause is connected with what precedes: and we are (sc. ἐσμέν) having etc.: so also De Wette, Lach., et al. It is more usual to begin here a new sentence (so W — H., R. V., Alf., Meyer, Godet, Hodge, Lange, Shedd, et al.): And having gracious gifts, differing etc. — The elliptical structure which follows can hardly be imitated in English. We easily supply what is suggested: after etre w. the acc., ἔχομεν : after προφητείαν, προφητεύωμεν : after διακονίαν, ὦμεν : w. ὁ διδάσκων and ὁ παρακαλῶν, ἐστίν : after διδασκαλίᾳ and παρακλήσει, ἔστω : w. ὃ μεταδιδούς, μετα- διδότω: Ww. ὁ προϊστάμενος, προϊστάσθω: and w. ὁ ἐλεῶν, ἐλεεέίτω. We may render, to show the const.: 2.0 (we have) prophecy, (let us prophesy) according to the proportion of faith; and if (we have) service, (let us con- tinue) in our service ; and if (there is) the one who teaches, (let him continue) in his teaching ; and if (there is) the one who exhorts, (let him continue) in his exhortation; let him who imparts (do this) in frank liberality ; let him who presides (do this) in earnestness (or diligence) ; let him who shows mercy (do this) in cheerfulness. Paul mentions here, under the head of χαρίσματα, four gifts: (1.) Prophecy, which in the N. T. means the imparting of divine truth under the influence of the Holy Spirit: cf. I Cor. xii. 2, xiv. 4,24. (2.) Service, διακονία. The word seems to be used here in its restricted sense, — of those who attended to the business affairs of the church, who looked after the poor and the sick, and attended to other similar duties. For the first appointment of διάκονοι, cf. Acts vi. 1 ff.; cf. also for the required character, 1 Tim. iii. 8-13. The word mzzistry is likely to convey now quite another idea. (3.) Zeaching, διδασκαλία. In Acts xiii. 1, prophets and teachers are distinguished as forming two separate classes. Cf. 1 Cor. xii. 28, 29. (4.) Exhortation, παράκλησις. Cf. note on παρακαλῶ, v. 1. — ὃ μεταδιδούς, he who imparts, gives a share (μετα-); a general exhortation,_applicable to all alike: ἁπλότητι expresses the two ideas of frankness and liberality ; see L. and Sc. — προϊστάμενος may be spoken of one who holds any office in the church; ὃ ἐλεῶν, one who performs acts of charity. With the above enumeration, cf. 1 Cor. xii. 4 ff. TIO NOTES ON ROMANS. Vv. 9-21. Exhortations, beginning with ἡ ἀγάπη, applicable to all members of the church. Vv.9, 10. ‘H ἀγάπη, sc. ἔστω. The omission of the imperat. is rare in classic Greek; more frequent in N. T. Cf. v. 7. — ἀνυπόκριτος (adj. of two endings), not found in classic Greek; 6 times in N. T. Let love ~ (love towards others, whether Christians or not; φιλαδελφία, love towards Christians) be without hypocrisy. — The participles following in the nom. pl. are perhaps best explained by understanding ἔστε, imperat. — ἀποστυγοῦντες (a very expressive word: ἀπο-- implies shrinking away from; orvyéw, to hate and dread, much stronger than μισέω) τὸ πονηρόν, abhorring that which ts evil. — κολλώμενοι (κολλάω, to glue, to cement, to join fast together) τῷ ay-, cleaving to that which is good. ΑἸ] this is strictly in keeping with the love which is without hypocrisy. Our love towards others does not imply that we should be indulgent, or even indifferent, towards that which is evil; we are exhorted to abbor it. — τῇ φιλαδελφίᾳ, dat. of reference: φιλόστοργοι, tenderly affectioned ; spoken of the affec- tion in the family,— a word chosen perhaps because Christians are viewed as belonging to one family. — τῇ τιμῇ, also dat. of reference: προηγούμενοι, only here in N. T. The meaning is not certain. It seems better, as in R. V., to retain the meaning with which we are familiar, thus, —as regards honor, preferring (leading forward) one another. Many, however, understand it to mean, goiug before (i.e. setting an example to) one another, in the honor shown to others; or “in respect to honor, antict- pating each other” (Stuart). Vv. 11, 12,13. σπουδῇ Kré., 27 respect to earnestness (diligence, zeal), not slothful. The rendering of σπουδῇ, dusiness, seems quite foreign to the meaning of the word. — τῷ πνεύματι ἵέοντες ((éw, 20 boil), in spirit (spoken here of the human spirit as enlightened by the Holy Spirit; cf. Acts xviii. 25) fervent. —Tt@ κυρίῳ δουλεύοντες, serving the Lord. Some have objected that this general precept is out of place here; and hence prefer the reading, τῷ καιρῷ (so Meyer, Godet, et al.): but all the special precepts certainly derive additional force by keeping this general one in mind. — χαίροντες, rejoicing; the generic word: καυχάομαι, specific, to exult, rejoice greatly. Cf. ch. v. 2. — ὑπομένοντες, bearing up under, enduring. — προσκαρτεροῦντες (πρός, to, towards ; καρτερός, strong, staunch), persevering (persévérants, Godet). The word zzstant, in the original Latin sense, conveys about the same idea. — ταῖς χρείαις... κοινωνοῦντες, sharing in the wants of the saints ; i.e. where any one is in want, taking your own goods and sharing them with him: “ communicat- ing to” expresses the same general idea, but is farther removed from the exact meaning of the verb. Cf. L. and Sc. — διώκοντες, lit. pursuing, i.e. cultivating diligently. These precepts were specially important in CHAPTER XII. 14-10. III those times of persecution, when many were driven from their homes and deprived of their goods. Vv. 14,15. Note that the imperatives in v. 14 are pres. tense, denoting something habitual: be 2 the habit of blessing etc. Cf. Matt. v. 44. It is quite probable that these words of our Lord were familiar to Paul; although it is not probable that Paul had seen the gospel according to Matthew, as this epistle and the gospel are supposed to have been written about the same time. — χαίρειν. .. κλαίειν. The epic use of the infin. st. imperat. was especially frequent in χαίρειν : and the use of χαίρειν here would naturally lead to the same const. in κλαίειν. It is not neces- sary to supply δεῖ. The exhortation of v.15 is most important in our intercourse with our fellowmen, and implies the fullest human sympathy. How needful to a pastor ! V.16. The participles here, as in v. 9, may be rendered as impera- tives. τὸ αὐτὸ. . . φρονοῦντες, think, have in mind, the same thing, be of the same mind. εἰς ἀλλήλους implies that the attention should be directed, not to that which is external, to the mere surface, but zzto one another, into the hearts of one another ; and with the thoughts thus penetrating ito the heart, that there should then be unity. The true bond of union among Christians, of whatever name, is always that of the heart, not in externals. — ut... φρονοῦντες, mind not, have not in the mind, high things, the things which are lofty. The meaning of this is made clear by the next clause. Cf. also xi. 20. — ἀλλὰ... συναπαγόμενοι (σύν, ἀπό, ἄγομαι, act. ἄγω), lit. but be led away with, i.e. accompany, things which are lowly, or persons who are lowly. It matters little whether we regard τοῖς ταπ-- as neut. or masc. The general idea in either case remains the same. The word condescend suggests the idea of stooping, going down, which cer- tainly is not in the original. Few men care to have others stoop to them. — μὴ γίνεσθε κτὲ., do not become wise, shrewd, in your own opinion ; self- sufficient, so as to fail in due respect for the opinions of others. Meyer renders φρόνιμοι tap ἑαυτοῖς, klug nach eurem eigenen Urtheile ; Godet, sages ἃ vos propres yeux. Vv. 17,18, 19. μηδενὶ... ἀποδιδόντες (pres. tense, denoting something habitual), vender, pay in full, to no man (whether Christian or not) ev ix return for evil. “41 will give him as good as he sends” is not the language of the Christian heart. — προνοούμενοι (πρό, before ; νοέω, to think, to have in mind; mid. voice, for one’s self) κτὲ. Take thought beforehand for, provide (in the Latin sense, Vulg. providentes) things which are honorable in the sight of all men. Cf. Proverbs iii. 4, for nearly the same words in the LXX. This does not conflict with Matt. vi. 25, 34, where the verb is μεριμνάω, to have anxious thought. — εἰ δυνατόν, sc. ἐστίν : τό, article, w the clause ἐξ ὑμῶν, viewed as a subst.; acc. of specif.: Jf it is possible, so 112 NOTES ON ROMANS. Jar as proceeds from you, so far as depends on yourselves (was das Euerseitige anbetrift, Meyer; autant gwil dépend de vous, Godet), be at peace with etc. — μὴ ἑαυτούς (the classical scholar will note ἑαυτούς, in the sense of ὑμᾶς avtovs). Avenge not yourselves, beloved; do not seek redress or revenge for any insult or wrong,—a precept more general than μηδενὶ... ἀποδιδόντες, V. 17. — ἀλλὰ δότε τόπον TH ὀργῇ (note here the change of const. fr. the particip. to the more direct imperative δότε), but give place (in the sense of room) to the wrath; the article used to designate that which is well known, i. 6. the divine wrath. The connection of the clauses is, — avenge not yourselves; God is your avenger: and this is further strengthened by what follows. Such is the usual interpretation from Chrys. to the present day. — γέγραπται γάρ : a free citation fr. Deut. xxxil. 35. The same words in Heb. x. 30. The words may have passed into a solemn proverb. — ἀνταποδώσω: fr. avril, back, or in turn; and ἀποδίδωμι, to pay in full. V. 20. The words of this verse, beginning w. ἐάν, are cited verbatim from the LXX, Prov. xxv. 21, 22. It is there added, 6 δὲ κύριος ἄντα- ποδώσει σοι ἀγαθά. Note here πεινᾷ, fr. πεινάω, and διψᾷ, fr. διψάω, st. Att. πεινῇ, διψῇ, irregular contraction in Attic Greek. See Grammar. — Ψώμιζε αὐτόν, feed him. ψωμίζω (only here and in 1 Cor. xiii. 3) means to feed, to apportion out, with one’s own hand, with tender care. — τοῦτο γὰρ ποιῶν Kré., for in doing this thou wilt heap coals of fire on his head, i.e. thou wilt lead him to repentance and shame for his former enmity. The keenness of his regrets is expressed by this striking figure. So the passage has usually been understood. Other explanations seem to me untenable. V. 21. μὴ νικῶ (imperat. νικάου, νικῶ, fr. νικάομαι) κτὲέ. Be not over- come of evil (as would be the case in yielding to a spirit of retaliation) ; but overcome evil (that which is evil) with good (in that which is good), as suggested in v. 20. “Voila le chef-d’euvre de la charité” (Godet),— Here zs the crowning work of love. Cuap. XIII.—Vv. 1-10. Duty of the believer in his civil relations. — Vv. 11-14. The brevity of human life a motive to complete consecration. V.1. πᾶσα ψυχὴ . .. ὑποτασσέσθω (ὑπο-τάσσω). Let every soul (an emphatic expression for every man, cf. ch. ii. 9) be subject (be in the habit of suljecting itself; pres. tense, mid. voice) to authorities existing above (it). This admonition was undoubtedly of great importance at that time, especially to the church in Rome. For a similar passage, cf. 1 Pet. ii. 13. — οὐ γὰρ ἔστιν κτέ., for there is no authority but of God (more lit. for an CHAPTER XIII. 2-6. 113 authority does not exist except εἰς.). --- ai δὲ οὖσαι, sc. ἐξουσίαι, and those which exist ave appointed (have been appointed) of God. V.2. ὥστε w. the indic. Wherefore; a conclusion from the fact just stated. — 6 ἀντιτασσ-- . . . ἀνθέστηκεν (perf. in form, pres. in meaning ; also intrans., fr. ἀντί, ἵστημι), he who resists (he who ranges himself in battle against) the (civil) authority stands in opposition to the ordinance of God. Note the recurrence of the same stem in ὑποτασσέσθω, τεταγμέναι, ἂντι- τασσόμενος, διαταγῇ. — ἑαυτοῖς, dat. of disadvantage w. λήμψονται (st. Attic λήψονται, fr. λαμβάνω), to themselves. V. 3. γάρ, for: a confirmation of v. 2. — ot ἄρχοντες, either subst. or particip. in form, vadlers, or those who rule. The article generic, if ἄρχοντες is subst. — τῷ ἀγ- ἔργῳ, τῷ κακῷ, personified, éhe good work, the evil. — φόβος, φοβεῖσθαι, same stem, a fear, to fear: Rulers are not a fear, i.e. an occasion of fear ; Dost thou desire not to fear etc. — ποίει, pres. imperat., do (habitually). — ἐξ αὐτῆς, from it; i.e. & τῆς ἐξουσίας. V. 4. θεοῦ yap διάκονός ἐστιν σοὶ els τὸ ἀγ-, for it (ἢ ἐξουσία) 2a servant of God to thee for (that which is) good: διάκονος, 6 or ἦ, here fem. ; eis τὸ ἀγαθόν, the end in view. — ἐὰν. . . ποιῇς (pres., denoting what is habitual). But if thou do (that which 15) evil: φοβοῦ (contracted from φοβέου, also pres. tense), fear thou. — οὐ yap εἰκῆ... φορεῖ, for not 772 vain does it bear the sword.— ἔκδικος, either adj. of two endings or subst., avenging (richend, Meyer), or an avenger: εἰς ὀργὴν TO... πράσσοντι, for anger (eis denoting that into which the attention is directed) to him who practises what ἐς evil: θυμός is usually best rendered by the Eng. word wrath, and ὀργή by the word anger. Cf. Eph. iv. 31, and Col. iii. ὃ, where both words occur. V. 5. διό (-- δι’ 8), wherefore. — ἀνάγκη, sc. ἐστίν, it is necessary ; stronger than δεῖ or χρή, denoting an imperative necessity. — ὑποτάσ- σεσθαι : cf. ὑποτασσέσθω, ν. 1, note. — od μόνον Sia... διὰ κτέ.: a two- fold necessity for submission to the civil authority, — of only on account of the anger (that of the ἐξουσία, in case of disobedience), dt also on account of conscience (that of the Christian man under the civil authority). V.6. διὰ τοῦτο yap, For (confirmatory) ov this account (i.e. because it is necessary to be in subjection). — καὶ φόρους τελεῦτε, you pay (are in the habit of paying) tribute also. (φόρους, tribute or taxes; τέλος, toll or duty, that which is paid at a toll-gate or custom-house.) τελεῖτε is less naturally taken as imperat. by some. — λειτουργοὶ θεοῦ, pred. ν΄. εἰσίν, Sor they are servants, etc. — eis αὐτὸ τοῦτο προσκαρτεροῦντες (cf. xii. 12), persevering with this very end in view, looking into this very thing perse- veringly. διάκονος, any waiting-man, or servant: λειτουργός, in N. T., one who ministers at the altar; hence a minister, or servant, who is invested with a sacred character: δοῦλος, a bona-servant. 8 114 NOTES ON ROMANS. V. 7. ἀπόδοτε (ἀποδίδωμι) . . . ὀφειλάς, Pay zx full to all their dues. πᾶσι is understood by some as entirely general, a// men; but more usually as limited here, to αὐ magistrates. The specifications following indicate this limitation. — With τῴ, sc. ἀπαιτοῦντι, and with the accusa- tives, sc. ἀπόδοτε: (fay in full) the (requisite) tax to him (who demands) the tax; the (excise) duty to him (who demands) the duty; the fear (or reverence) to him (who demands) the fear; the honor to him (who demands) the honor. 1 have rendered the sentence thus fully to show the Greek construction. V. 8. The thought in the preceding verse repeated in a negative form and made general. — Μηδενὶ (emphat. position) μηδὲν ὀφείλετε, Owe no man anything; more lit. 70 no man in any respect continue indebted ; — with one important exception. There is one debt which can never be paid in full, can never be cancelled. The next clause specifies this exception: εἰ μὴ τὸ ἀλλήλους ἀγαπᾶν, sc. ὀφείλετε, except (continue in debt, ever acknowledge and feel the obligation) 20 Jove one another; guotidie solvere, semper debere, Origen. The negative μή forbids our view- ing ὀφείλετε as indic. — τὸν ἕτερον, che other, i.e. his neighbor ; obj. of 6 ἀγαπῶν : νόμον, the law; obj. of πεπλήρωκεν, without the article, as often in referring to the Mosaic law. Win. p.123. With this declaration, cf. Gal. v. 14, note. . V.9. τό, with the several specifications following, viewed each as a subst., the subj. of ἀνακεφαλαιοῦται: For (confirming what precedes) this, thou shalt not etc. The order of these commandments (the fifth after the sixth) is found in Mark x. 19, Luke xviii. 2c (not in Matt. xix. 18), James ii. 11. The order in the O. Test. varies in the oldest MSS. of the LXX. As these ἐντολαί were carried in the memory, and as no moral significance attaches to the order, it is not surprising that this should in the lapse of centuries be varied somewhat. — καὶ εἴ τις. . . ἐντολή, sc. ἐστίν, lit. and if (there is) any other commandment: εἴ tT1s, nearly = ὅστις, whatever other com.; may be rendered, and every other commandment. — ἐν τῷ λόγῳ τούτῳ avaKedh-, 75 summed up in this word: ἐν τῷ, in this, may be rendered zame/y (cited in the words of the LXX from Levit. xix. 18): ἀγαπήσεις κτέ., thou shalt love, thou shalt have a moral appreciation, with corresponding action. Observe it is not φιλήσεις, which denotes a mere affection, and may even be something wrong. Cf. James iv. 4, 7 φιλία τοῦ κόσμου, John xii. 25. — ὡς σεαυτόν, as thyself. To love and appreciate one’s self is nowhere represented as wrong, only it should not exceed the love of one’s neighbor. Self-love and selfishness are very different ideas. V.10. Gyan... ἐργάζεται (const. here w. acc. and dat.; oftener in classic Greek w. two accs.), Love (personified) does not work any il to CHAPTER XIII. 11-14. 115 «. his neighbor: πλήρωμα οὖν κτέ., therefore love is a fulfilment of the law: πλήρωσις, a fulfilling, the act of fulfilling; πλήρωμα, a fulfilment, viewed as an accomplished fact. Cf. v. 8. V. 11. A motive to the foregoing. — καὶ τοῦτο (oftener in Attic, kal ταῦτα) : used to emphasize a statement. Bearing in mind μηδενὶ μηδὲν ὀφείλετε, εἰ μὴ κτέ, We May understand the const. of εἰδότες : owe no man anything, except to love etc.; and (do) this knowing, or since you know, the season. — ὅτι ὥρα, sc. ἐστίν... ἐγερθῆναι (ἐγείρω) : epexegeti- cal of the preceding clause: that itis high time already for you to awake (Zo be roused) out of sleep. Meyer connects ἤδη w. ὑμᾶς... ἐγερθῆναι, but as a postpositive particle it goes more naturally w. ὥρα. Meyer et al. read ἡμᾶς : the apostie would thus include himself. — viv γὰρ (confirma- tion of ὥρα) κτὲ., for now (7s) salvation nearer to us than when etc. ἡμῶν w. ἐγγύτερον has much more force than w. 7 σωτηρία. The aor. ἐπιστεύ- σαμεν denotes the entrance into the state indicated by the pres. πιστεύω, to have faith. V. 12. ἡ νὺξ προέκοψεν (προ-κόπτω), The night has advanced. The asyndeton (omission of a connective) adds vivacity to the expression, — ἤγγικεν, ἐγγίζω. ---- ἀπτοθώμεβα (ἀπο-τίθημι) .. . ἐνδυσώμεθα (ἐν-δύομαι) κτὲ., Let us therefore put off (as one puts off clothing) ... ἀγα let us put on εἰς. : the works of darkness, i.e. such as belong to the darkness; the armor (a metaphor suggesting that this life is a constant warfare) of light, 1.e. such as belongs to the element of spiritual light, —the opposite of darkness. V. 13. This verse is said to have led to the conversion of Augustine. — ὡς... περιτατήσωμεν, As in the day, let us walk in a becoming manner. The word “honestly,” in the sense of the Lat. ozeste, conveys the right idea of εὐσχημόνως, but not as the word “honestly” is now generally understood. The meaning is more fully brought out in what follows. μὴ κώμοις xré.: dat. of manner: xot 7711 carousals and intoxications, not in licentious acts and debaucheries, not in strife and jealousy. 1 have endeavoured to translate these words by the corresponding terms in present use. V.14. ἀλλά, But. Mark the contrast. Can the world present any greater? — évotoacGe (ἐνδύομαι), put on. Cf. ἐνδυσώμεθα, v. 12. The chapter is devoted mainly to our outward relations. By putting on Christ, we shall fulfil the exhortation in v. 13, — edoxnudvws περιπατή- σωμεν. --- καὶ τῆς σαρκὸς κτέ., and do not make (for yourselves) Provision (in the sense of the Lat. provisio, forethought) for the flesh with a view to (the gratification of) Justs: τῆς σαρκός, object. gen., for the flesh, the seat of sinful passions and lusts: πρόνοια, only twice in N. T.; cf. Acts xxiv. 2, there rendered providence: εἰς ἐπι--, the end in view. This last clause is 116 NOTES ΟΝ ROMANS. an important complement of the idea in τῆς σαρκός. Note that these words have the emphatic positions at the beginning and end of the sentence. Cuap. XIV.— The duty of Christians in matters not binding on the conscience. — Vv. 1-12. Our duty towards those who are over-scrupulous. — Vv. 13-23. Christians are not to judge one another, but are to avoid needless offence. The chapter does not appear to have been directed against Judaizing teachers, like those among the Galatians, but rather against certain incipient tendencies towards asceticism, in regard to which there was a difference of opinion among the members of the church in Rome. The chapter is throughout kindly and fraternal, not condemnatory. V.1. δέ. From the exhortation in xiii. 14, “not to make provision for the flesh, to fulfil its lusts,” attention is now turned to those who err in another direction. — τῇ πίστει: dat. of reference w. Tov ἀσθενοῦντα : the one who is weak in (respect to) the faith, i.e. the Christian faith; the one who has as yet but imperfect views of its character, and has not yet acquired the strength of a full assurance. — προσλαμβάνεσθε, sake to your- selves, i.e. to Christian fellowship; do not exclude the weak brother, or treat him harshly. — μὴ εἰς διακρίσεις κτέ.: a special caution: 710 (entering) into discussions of opinions. ‘The rendering, xot to doubtful dis- putations, gives to διακρίσεις an unusual meaning, though the notion of doubt or hesitation belongs often to the corresponding verb. The notion of discriminating, distinguishing, discerning, is the ordinary meaning of διάκρισις, and is suitable here. It is now generally so understood. Robinson renders the clause, ot for scrutinizings of thoughts ; Hodge, not to the judging of thoughts; Alf., discernments of thoughts, i.e. “ disputes in order to settle the points on which he has scruples;” Godet, dans des discussions d’opinions (into discussions of opinions). So essentially the majority of commentators. Would it not be well if the principle involved in this verse were more generally remembered and heeded in our day? Vv. 2, 3. Specification of one of the points on which the members of the church differed, accompanied with an exhortation. — ὃς μέν : without a corresponding ὃς δέ, instead of which 6 δὲ ἀσθενῶν : Ove (i.e. the one who is strong) as faith to eat all things, i. 6. has no conscientious scruples respecting what he eats; but he who is weak eats herbs, or, as we should now speak, eats vegetables, to the exclusion of every kind of flesh. — ὁ ἐσθίων and ὁ μὴ ἐσθίων are understood by v. 2. — μὴ ἐξουθενείτω CHAPTER XIV. 4-6. 117 (ἐξ intens., and οὐθενέω, fr. οὐθέν = οὐδέν), Let not him who eats set at nought etc. — μὴ κρινέτω : κρίνω here, as often, with the accompanying idea of condemnation. — ὁ θεὸς yap κτέ. : the reason, and a most important one, for the exercise of forbearance and charity. V.4. σὺ tis et κτέ. Note the rhetorical force of the arrangement, — Thou, who art thou etc. Cf. ix. 20. — ὃ κρίνων... οἰκέτην ; chat judgest a house-servant belonging to another person? οἰκέτης, a domestic, a house- servant, only here in the writings of Paul; used twice by Luke, once by Peter. The general word in N. T. is δοῦλος. The specific word is far more forcible ΠΕΤΕ, --- ἀλλότριον, of, or belonging to, another (i. 6. to Christ). — τῷ ἰδίῳ κυρίῳ : dat. of interest. — στήκει ἢ πίπτει, stands or falls. The expression is without particular limitation; and it is irrele- vant to inquire whether the writer has in mind the final judgment or the standing in the church: yet, if the inquiry is made, the latter idea cer- tainly seems more pertinent to the connection. — σταθήσεται (fut. pass., fr. terns), shall be made to stand, shall be established. — δυνατεῖ yap κτέ,, Jor his master is able to establish him (στῆσαι, 1 aor. act. infin., fo cazuse to stand). κύριος and κυρίῳ may be rendered by the same Eng. word here. The reference is to Christ as Master or Lord. V. 5. ὃς μὲν, ove (he who is weak in the faith) ... ὃς δὲ, another (he who is strong). — γάρ is omitted here by most editors; included in brackets by W — ΗΠ. If read here, it may be viewed as introducing another instance or illustration of the leading thought. — κρίνει ἡμέραν Tap ἡμέραν, distinguishes, gives his judgment in favor of, a day compared with a day, i.e. esteems one day above another. This use of κρίνω and of mapa to denote preference, though rare, is found in classic Greek. — κρίνει πᾶσαν ἡμέραν, e7ves his judgment in favor of every day, esteems every day (alike). — ἕκαστος. . . πληροφορείσθω (πληροφορέω), let each one be Sully assured in his own mind. 1 cannot doubt that the apostle had here in mind the feast and fast days of the Jews; not including the Sabbath, according to the Christian conception of its observance. So the passage is usually understood; yet Alford makes it include the Christian Sab- bath also. V. 6 states the true position for every Christian man. 6 φρονῶν... φρονεῖ, He who regards the day (some particular day to be religiously observed, ἡμέραν παρ᾽ ἡμέραν) regards it to the Lord (κυρίῳ, dat. of interest; article omitted, as often with proper names: I understand it as meaning Christ). — 6 éo Olav... ἐσθίει, Le who eats (without any religious scruples as to the different kinds of food) eats to the Lord (recognizes his obliga- tions to Christ for the freedom and the daily blessings which he enjoys ; and in proof of this), — εὐχαριστεῖ yap τῷ θεῷ, for he gives thanks to God. Does this refer to the formal prayer offered at table at the beginning or 118 : NOTES ON ROMANS. end of a meal? I cannot think so: yet Hofmann is confident that it refers to the prayer, or giving of thanks, at the end of the meal ( 7zschgebet nach der Mahizeit); and Meyer is certain that it refers to the blessing which is asked at the beginning of the meal ( 7zschgebet vor der Mahizeit)\ “Let every man be fully persuaded in his own mind”! — 6 μὴ ἐσθίων . οὐκ ἐσθίει (note the force of the negatives μή and od), 27 any one refrains from eating (particularly, meat), for the Lord (believing it to be his duty to the Lord) he refrains from eating. — καὶ... τῷ θεῴ, and (still, for what he may and does eat) he gives thanks to God. Note that this clause is introduced by καί, adding an important thought; the clause above, by ydp, assigning a reason. Vv. 7, 8. Confirmation of v. 6; particularly of the thought κυρίῳ, Jor the Lord. — ἑαυτῷ, to or for himself, as distinct from τῴ κυρίῳ. — Verse 8 amplifies, and dwells with emphasis, on the thought in verse 7 ; putting in the form of a positive statement the thought which had just been expressed negatively. Note the force of τέ, ἐάν Te... ἐάν Te... ἐάν Te, —not conveniently rendered, — uniting the clauses in closer logical connection. Our union with Christ in life and in death, and his entire ownership, could hardly be expressed in stronger language. Note the emphatic repetition, τῷ κυρίῳ... τῷ kuplw .. . Tod κυρίου. V. 9. εἰς τοῦτο, 720 this end, with this in view ; τοῦτο pointing, not to what precedes, but to what follows. — ἔζησεν ((dw), became living, rose Jrom the dead. The aor. often denotes the entrance into a state or con- dition. It is important to note this use of ἔζησεν. Cf. Apoc. ii. 8, xx. 4. The interpretation of this last passage. turns largely on the meaning of ἔζησαν. Cf. also ζωή in Rom. v. 10, 2 Cor. iv. 10, where the life after the resurrection is meant. — ἵνα, zz order that, expressing the divine pur- pose; since ἔζησεν, referring to the resurrection of Christ, was accom- plished through the power of God the Father. Cf. Phil. ii. 8,9. The ideas of ἀπέθανεν and ἔζησεν are closely united, and should not be sepa- rated so as to predicate, the former of νεκρῶν alone, and the latter of ζώντων. Ν. το. σὺ δὲ... ἢ καὶ σύ, and thou... or even thou. In both clauses σύ is emphatic, and contrasted with the idea of κύριος, to whom alone judging or setting at nought his own house-servant belongse The first σύ is addressed to the weak; the second, to the strong: as we may see by comparing this with v. 3. — πάντες yap παραστησόμεθα (fut. mid. of παρίστημι) kré. The impropriety of judging and rejecting one another is confirmed by the solemn thought, — for we shall all stand before (map-, near, by) the judgment-seat of God. Note the emphatic expression, we shall all etc. This admits of no exceptions. On ‘the judgment-seat of God” Christ is appointed to sit as final judge. Cf. ii. 16; Acts x. 42, xvii. 31; CHAPTER XIV. 11-13. 119 John v. 22. It is also called the judgment-seat of Christ; 2 Cor. v. Io, Matt. xxv. 31. V.11. A confirmation of the last statement, from the prophet Isaiah, xlv. 23, an abbreviated and free citation. — ζῶ ἐγώ: Heb. "J8 Ἢ ; in the LXX, kar’ ἐμαυτοῦ ὀμνύω. --- λέγει κύριος is here added by Paul. — ὅτι: connect w. ζῶ ἐγώ, which is equivalent to a divine declaration: L solemnly declare that every knee etc., or, more literally, 7) dive, zt is a fact that every knee etc. — ἐξομολογήσεται (w. the dat.) τῷ θεῷ, shall give praise to God. With this rendering, the parallelism of the two clauses is better preserved. So Meyer, jegliche zunge wird Gott (als den Richter) lobpreisen ; Godet, toute langue rendra hommage ἃ Dieu; Alf., shall praise. So Thol., Lange, et al. Meyer affirms that this verb always means 20 praise, w. the dat. (cf. xv. 9, Matt. ii. 25, Luke x. 21); 20 confess, to acknowledge, w. the acc. (Matt. iii. 6, James v. 16). It appears that Paul in using this word departed both from the LXX and from the Heb. — Many commentators, adopting in v. Io the reading τῷ βήματι τοῦ Χριστοῦ, have found in this word τῷ θεῷ a declaration of the divinity of Christ. It is never wise to found an argument in favor of a doctrine on a doubtful or improbable reading in the original. The doctrine of the divinity of Christ is suf- ficiently attested without such methods. * Indeed, this whole passage, with the most approved text, presents the exaltation of Christ, and his intimate union with the Father, in the clearest light. V. 12 sums up and presents, in a brief and impressive sentence, the thought beginning πάντες kré., v. 10. — ἕκαστος ἡμῶν : an emphatic expression like πάντες, πᾶν, πᾶσα, above. — περὶ ἑαυτοῦ. . . τῷ θεῴ, shall give account concerning himself (not concerning another) ¢o God (not to man). How could the inclination to judge or set at nought one another be rebuked in a more solemn manner? We do well to give heed to this lesson. Vv. 13-23. Christians not to judge and condemn one another, but rather to avoid giving offence. V. 13. Μηκέτι... κρίνωμεν, Let us not therefore longer continue to judge (or be in the habit of judging) one another. — ἀλλὰ... κρίνατε (aor. imperat.), du¢ judge (aor. expressing completed action) this rather. The difference in force between the pres. κρίνωμεν and the aor. κρίνατε is important. The same word is repeated for rhetorical effect; with a slight change, however, in signification. — τὸ μὴ τιθέναι κτέ.: infin. w. article, as subst., in explanatory appos. w. τοῦτο: ot to put (pres. infin. to continue putting) etc. — τῷ ἀδελφῴ, dat. incommodi, 77 the way of one’s brother. — πρόσκομμα and oxdvSadov, in the metaphorical sense synony- 120 NOTES ON ROMANS. mous; two words to emphasize the thought: the first (πρόσκομμα, fr. προσκόπτω), a general word, anything against which one stumbles ; the second (σκάνδαλον), more specific, — primarily @ trap-stick, on which the bait is placed. V. 14. A most important statement to the Jewish mind, in which Paul declares his own belief in the most emphatic language: 7. know and am persuaded in the Lord Fesus, i.e. by virtue of my fellowship with the Lord Jesus. — οὐδέν, sc. ἐστίν, κοινὸν δι΄ ἑαυτοῦ, unclean of itself, in its own nature. Note this N. T. use of κοινός, common, in the sense of profane, unclean; Classic βέβηλος. --- εἰ ph: connect closely in thought w. κοινόν : nothing is unclean, except to the one who accounts etc. — ἐκείνῳ κοινόν, sc. ἐστίν, to that man (emphat.) zt zs unclean. The uncleanness exists only in his imagination. V.15. εἰ yap κτέ. (the fact that such scruples exist must be acknowl- edged and taken into account), For if on account of food (anything eaten) thy brother is grieved, thou no longer walkest according to love (in accord- ance with a spirit of love). — μὴ. . . ἀπόλλνε (ἀπόλλυμι Or ἀπολλύω) : pres. tense, often denoting the beginning of an action, or an attempted action, as here: do not by thy food begin the ruin, do not exert an influence which would tend to the ruin of that one etc. The last clause (for whom Christ died) presents a consideration which must touch every Christian heart. Cf. 1 Cor. viii.11. How considerate of the opinions and feelings of others is the Christian spirit! V.16. Aconclusion (οὖν) addressed to all, as is implied in ὑμῶν st. σοῦ, used above. — ὑμῶν τὸ ἀγαθόν, that which is good belonging to you ; a very comprehensive expression: all which is good belonging to the Christian, in distinction from the man who is not a Christian. The same general thought is expressed in v. 17 by the comprehensive phrase, ἢ βασιλεία τοῦ θεοῦ. --- μὴ βλασφημείσθω, let not this good which is pecu- liarly yours (as Christian men) be evil spoken of (through any wrangling on your part about matters which are not of vital importance). This exhortation is not always remembered in our day. V. 17. Reason for the exhortation in v. 16, with the suggestion how a serious mistake may be made. — ἡ βασιλεία τοῦ θεοῦ is here, as elsewhere, the kingdom which Christ came to establish. — οὐ γάρ ἐστιν. . . πόσις, For the kingdom of God is not eating and drinking, i. e. does not consist in the eating and drinking of this or that, and in abstaining from something else: such is not its character. — βρῶσις, πόσις, the act of eating, the act of drinking: βρῶμα, πόμα, that which is eaten, that which ἐξ drunk. — ἀλλὰ δικαιοσύνη κτέ., Gut (it is, does consist in) righteousness and peace and joy in the Holy Spirit. Does this mean simply, right and peaceful relations with one another as Christians (so Meyer, Godet, et al.); or CHAPTER XIV. 18-20. 121 righteousness and peace and joy in the Holy Spirit, denoting primarily our relations with God (so Calvin, Thol., Hodge, Lange, Alf., et al.)? The latter, in view of the whole doctrinal argument of this epistle, certainly seems the correct interpretation. Of course, right relations and peace with God imply the existence of similar relations with our Christian brethren; but this idea is subordinate. The question has arisen, whether ἐν πνεύματι ἁγίῳ is to be connected in idea only with χαρά or with all three substantives. There can be no grammatical objection to the latter view; and the entire expression is thus made more definite and forcible. Righteousness and peace, as well as joy, can exist for us only in the Holy Spirit. V. 18. A confirmation (γάρ) of v. 17. — ἐν τούτῳ Many editors (Meyer, Godet, et al.) read here ἐν τούτοις, 27 these things, referring to the three particulars just named; but the MS. authority is strong in favor of ἐν τούτῳ (the reading of Lachmann, W — H., Tisch.). The question then arises, does ἐν τούτῳ mean, 77 this way, in this manner, thus, —equiva- lent to οὕτως; or does it refer to πνεύματι ὃ It is grammatical, understood in either way; but the latter seems more natural and forcible. The com- mentators are, of course, divided in opinion. — τοῖς ἀνθ--: not dat. of agent, but dat. of reference w. δόκιμος : respected, approved, in his relations to men ; approved of men: same grammat. const. w. τῷ θεῷ. V.19. ἄρα οὖν, So then: a conclusion from the foregoing, particularly from vv. 17, 18. — τὰ τῆς εἰρήνης, the things which belong to peace,.. . τὰ τῆς οἰκοδομῆς τῆς εἰς GAA-, the things which belong to edifying, that (edifying) which extends into the midst of one another (not that which is merely superficial). Shall we read here διώκομεν (Tisch.), the statement of a fact; or διώκωμεν (preferred by W —H.), an exhortation? The change between o and w was so easy (the difference in pronunciation probably not being perceptible at the time when our oldest MSS. were written) that MS. readings on this one point are probably less authorita- tive than on any other. Cf. ἔχωμεν, ch. v. 1, note. An exhortation in this connection certainly seems more natural: 162 us pursue etc. So the majority of scholars understand the verse. This also accords with what follows. V. 20. Forbids the opposite of τὰ τῆς οἰκοδομῆς. — μὴ . . . κατάλυε (κατά, Adw, not the same simple verb as ἀπόλλυε, v.15), Do not pull down, or, as the pres. often signifies, do not attempt to pull down, do not exert an influence which tends to pull down. — τὸ ἔργον τοῦ θεοῦ, the work of God, that which God has built up (carrying out the metaphor in οἰκοδομῆς, and implied in κατάλυε) ; i.e. the Christian character, and all that it implies. — ἕνεκεν βρώματος (nearly the same as τῷ βρώματι, v. 15, but bringing out the causal idea more prominently), ov account of anything eaten, any ques- 122 NOTES ON ROMANS. tion about the different kinds of food: for any such unimportant reason, do not cause a ruin so momentous. — καθαρά : the opposite of κοινά: cf. v. 14. — After μέν, we might expect in the following sentence δέ, but ἀλλά is more decidedly adversative. — κακόν, evil, sinful; (the eating things which are in themselves pure) zs sinful on the part of the man who eats with offence. This is understood by some to be spoken of the man who is strong, and who gives unnecessary offence to the weak; by others it is understood of the weak brother who violates his own conscience. May not the const. include both ideas, and are not both true and impor- tant? — διά, w. the gen., here as in ii. 27. Meyer’s rendering of this const., regardless of (ungeachéet), is not generally adopted. V. 21. A maxim for the strong. — καλόν, sc. ἐστίν, 72 2s good (honor- able); contrasted w. κακόν, v. 20. — μηδὲ ἐν ᾧ. The ellipsis is readily supplied: zor (to do anything) zz which (by means of which) ¢hy brother stumbles. Cf. 1 Cor. viii. 13. We have here one of the most important practical precepts, and never more needed or more applicable than now. The last two verses conclude and sum up the argument of the entire chapter. Verse 22 applies the principle to the strong; verse 23, to the weak. V. 22. σὺ πίστιν ἣν ἔχεις κατὰ σεαυτὸν ἔχε (the const. is unusual, but is supported by the highest critical authority: in Att. πίστιν would stand after ἔχεις, antecedent in relat. clause), Zhe faith which thou hast have thou to thyself before God. — μακάριος. . . ἑαυτόν, Happy is he who does not judge himself (κρίνων implying often an adverse judgment; cf. v. 3), who feels fully assured in his own mind. — ἐν ᾧ δοκιμάζει, 27: what he approves ; tests, examines, and approves: Luther, 271 dem, das er annimmt: Godet, dans le parti gil adopte. V. 23. ὃ δὲ διακρινόμενος (note carefully the dif. bet. κρίνω, κατα-κρίνω, and δια-κρίνω, act. and mid.), But he who contends, disputes, with himself ; who wavers, hesitates, doubts. — ἐὰν φάγῃ (Lex. ἐσθίω) κατακέκριται, 27 he eat, is condemned (not merely self-condemned, but actually, in the mind of God, condemned: this appears from what follows). — ὅτι οὐκ ἐκ πίστεως : the reason why he is condemned : because (he eats) not of faith (as a result of faith). — πᾶν 8 .. . ἐστίν : a universal principle: avd everything, which is not of faith, ἐς sin. Many give to the word πίστις in this verse the meaning, belief, conviction ; but it is more natural and forcible to understand the word in its ordinary N. T. sense, — belief and trust in Christ; Christian faith. The principles so clearly stated in this chapter will bear much reflec- tion. Can we, in all the relations of this life, exhibit a practical appli- cation of them? - j CHAPTER XV...) 15:3: 123 CHAPTERS XV. and XVI. have, by a few modern writers (Semler, Paulus, Ewald, Renan, et al.), been denied a place in this epistle. Baur of Tiibingen questioned their genuineness. The great majority of scholars have, however, believed them to be genuine, and to stand, where they actually belong, as the closing portion of this epistle. (ΗΑΡ. XV.— Vv. 1-13. The argument of the preceding chapter continued; and enforced by a reference to the example of Christ, — addressed particularly to the strong. —Vv. 14-33. Con- clusion of the whole discussion: in which Paul expresses his con- fidence in those addressed; speaks of his own apostolic calling and labors, — of his purpose, after visiting Jerusalem, to visit Rome, and thence to proceed to Spain; asks the prayers of the church that he may be prospered on his journey; and concludes with a benediction. V.1. The difference in tone between the preceding exhortations and injunctions, and those which follow, is indicated by the first word, ’Odei- Aopev, which has the emphatic place, and expresses the idea of duty : We who are strong ought etc.; it ἐξ our duty etc. — ἡμεῖς οἱ ϑυνατοί (akin to δύναμαι) means, strictly, we who are able; we who can, ought etc. Cf. ἰσχυρός, strong. — τὰ ἀσθενήματα. . . βαστάζειν, fo bear (in the sense to carry, suggesting the idea of a load or burden) ¢he cnfirmities (the weak- nesses) of those who are unable (to bear their own burdens), i.e. of the weak. Cf. Gal. vi. 2 and 5. — καὶ pi). . . ἀρέσκειν, and not to please our- selves, not to seek our own gratification. Cf. 1 Cor. x. 33. Vv. 2,3. ἕκαστος ἡμῶν τῷ πλησίον (indeclinable) ἀρεσκέτω, let each one of us please (gratify) his neighbor. — eis... πρὸς κτέ. While there is no emphasis to be placed on the prepositions, yet the exact meaning of each is easily seen: looking into that which is good, into his welfare; tend- ing towards edification (building up, the strengthening of the faith of the weak). For a similar change of εἰς and πρός, cf. ch. iii. 25,26. — kal γάρ: both a copulative and causal connection, introducing the great and con- Clusive reason: for Christ did not gratify himself (did not seek self-gratifi- cation) ; éu¢ (the contrary of this is true), just as it has been written. The quotation is from Ps. lxviii. 10, cited verbatim from the LX X. The suffer- ing subject in that psalm is regarded as a type of the Messiah. The fact that the enemies of God cast their reproaches on him is presented as a proof that he did not seek his own gratification; since, if he had sought this alone or chiefly, he would have avoided these sufferings. Cf. Phil. ii. 6-8; Heb. xii. 2, 3. It was the welfare, the redemption, of fallen 124 NOTES ON ROMANS. man that he had in view. Cf. Matt. xx. 28. — ὀνειδισμός (fr. ὀνειδίζω), the act of reproaching: a later Greek word. Cf. dveidos. — ἐτέπεσαν (ἐπι- πίπτω) : later Gr., st. ἐπέπεσον. V. 4. Paul had just cited a sentence from the O. T. in proof that Christ did not please himself; for (he adds) as many things as were for- merly written etc. (προεγράφη, mpo-ypdow). This would include, in the mind of Paul and of the readers of this epistle, the entire O. T. — εἰς . ἐγράφη, with a view to our instruction (ἡμετέραν, emphat.). This is one among the many indications of the estimate which the N. T. writers placed on the O. T. — ἵνα (the divine purpose) . . . ἔχωμεν, 271 order that through endurance and through the comfort afforded by the Scriptures we may have hope (τὴν ἐλπίδα, che well-known ἦε, -- that of eternal life, through Christ). V. 5. δέ: leading from the assurance just expressed to the wish that follows. — ὁ δὲ θεὸς. . . δῴη (Att. δοίη, optat. without ἄν expressing a wish), Axzd may God who : the author of endurance and comfort give to you etc. — τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις, 20 think, to have in mind, the same thing among one another. Cf. xii. 16. — κατὰ Χριστὸν ᾿Ιησοῦν, according to Fesus Christ (the perfect pattern to be kept in mind, and also) accord- ing to his will. V. 6. ὁμοθυμαδὸν ἐν ἑνὶ στόματι : the two ideas, with united heart in one mouth, are to be closely connected, as they stand in the Greek. — τοῦ κυρίου ἡμῶν “I. Xp. Does this limit both θεόν and πατέρα, the God and Father of our Lord Fesus Christ; or does it limit only πατέρα, that you may glorify God, even the Father of etc.? The latter const. is pre- ferred by Hodge, Meyer, et al.; the former, by Alf., Lange, Godet, R. V., and the great majority of scholars. Cf. Eph. i. 17, the God of our Lord Fesus Christ ; also Matt. xxvii. 46, AZy God, my God; John xx. 17, my Father and your Father, my God and your God. The wish expressed in v. 5 would be realized by the union of the entire church, Jews and Gen- tiles, in glorifying the God and Father of our Lord Jesus Christ. V.7. διό, wherefore; i.e. to accomplish the purpose in v. 6. — προσ- λαμβάνεσθε GAA-: addressed to both parties, the strong and the weak. Observe, it is not προσδέχεσθε, receive ye one another, as though the offer were made by the other party; but προσλαμβάνεσθε, take ye one another to yourselves, take the initiative yourselves, and not wait for the opposite party to make a beginning. Cf. ch. xiv. 1. — καθὼς... ὑμᾶς (W — H. prefer here ἡμᾶς, which does not change the sense materially), just as Christ also took you to himself. We did not first offer ourselves, and induce him to receive us; but he took us to himself. Cf. xiv. 3, where we find the expression, for God took him to himself. The same act is predicated of Christ and of God. — εἰς δόξαν κτέ., looking into, with a CHAPTER XV. 8-12. 125 view to, etc. Many scholars (Chrys., Erasm., et al.) connect this with the first clause in the verse; but it is more natural grammatically, and equally logical, to join it w. καθὼς... ὑμᾶς. V.8. Introduces a motive for obedience to the preceding exhortation : v. 8, addressed to the Jewish Christians; v. 9, to the Gentiles. — λέγω yap, Hor 7 say, For J mean: introducing the explanation and confirmation of προσελάβετο ὑμᾶς. For this use of λέγω, cf. 1 Cor. i. 12, --- λέγω δὲ τοῦτο, and 7 mean this. Cf. also Gal. 111. 17, iv. 1, v.16. Often so used in classic Greek. — Χριστὸν διάκονον Kré., that Christ has become a ser- vant of circumcision: περυτομιῆς, abstract for the concrete, meaning persons circumcised. διάκονος, a servant, an attendant; δοῦλος, a bona- servant ; οἰκέτης, ὦ house-servajit ; λειτουργός, a public servant, a minister. — ὑπὲρ ἀληθείας θεοῦ, for the truth of God; explained by the next clause: ἀληθείας, without the article, made definite by the limiting gen.; as in Heb., a noun in the construct state. — εἰς τὸ βεβαιῶσαι κτέ., Zo confirm the promises of the fathers, i.e. God’s promises made to the fathers. V. 9. A continuation of the same sentence, sc. eis τό: τὰ ἔθνη, subj. of δοξάσαι, and so that the Gentiles might glorify God. ‘This const. of τὰ ἔθνη ... δοξάσαι, sc. εἰς τό, seems the most natural: so Meyer, Riddle, R. V., etc. Many, however, make it depend on Aéyw: so Alf., Hodge, Winer, Godet, etc. — ὑπὲρ ἐλέους, for (225) mercy, i. 6. on account of etc. ὑπέρ above, w. ἀληθείας, for the truth, etc., 1. 6. to confirm the truth. Note these two uses of ὑπέρ: for as prospective; and for as retrospective. — καθὼς γέγραπται : introduces, as usual, a citation from the O. T.,— Ps. xvii. 50, cited from the LXX. διὰ τοῦτο is a part of the citation, and not in logical connection with what here precedes. — ἐξομολογήσομαί σοι, 7 will praise thee. Cf. ch. xiv. 11, note. — ψαλῶ (ψάλλω), 7 will sing etc. The historical subject in this psalm is David as conqueror over all his enemies. He is viewed by Paul as the type of the Messiah, who in these words praises God for the Gentiles that have been won over to him; and in this praise which the Messiah offers, the Gentiles themselves unite. Vv. 10, 11, 12. καὶ πάλιν, Ard again, i.e. in another passage the same thought is expressed. — λέγει, sc. 7 γράφη, suggested by γέγραπται. The citation is from Deut. xxxii. 43, in the words of the LXX, although they depart from our present Hebrew text. — εὐφράνθητε : aor. pass. imperat., as deponent, fr. εὐφραίνω. --- ἔθνη : voc. — μετά : w. gen. denotes partici- pation: with, in the midst of. —V.11. Cited fr. Ps. cxvi. 1, nearly in the words of the LXX. — πάντα τὰ ἔθνη : voc. — ἐπαινεσάτωσαν : I aor. act. imperat. 3 pers. plur., fr. ἐπαινέω. No stress is to be laid on the difference bet. this and the simple verb just before it. — V.12. Isa. xi. 10; omitting, after ἔσται, the words ἐν τῇ ἡμέρᾳ ἐκείνῃ : cited verbatim from 126 NOTES ON ROMANS. the LXX, although they depart materially from the Hebrew text as we now have it. Bear in mind that all these citations are, in confirmation of the thought in v. 9, that a day should come when the Gentiles, in concert with Israel, should celebrate the praises of Jehovah. The number and variety of these citations indicates the emotion of Paul in view of the events which were then transpiring, and in which he had so conspicuous a place. — ἐπ αὐτῷ͵ on him, resting on him, w. ἐλπιοῦσιν (fut. of ἐλπίζω). Cf. πιστεύειν ἐπ᾽ αὐτῷ, ix. 33, X. 11. V. 13. 8€ introduces the conclusion of the paragraph. As the first four verses were followed by a wish in vv. 5, 6, so here the preceding exhortation (v. 7 ff.) is followed in like manner by a benediction. — ὁ δὲ θεὸς... πληρώσαι (optat. without ἄν), And may the God of hope (God, the author of hope) fill you with (make you full of) etc. The expres- sion, God, the author of hope, follows naturally after ἐλπιοῦσιν, as the expression, God, the author of endurance and comfort, follows in v. 5 the corresponding expression in v. 4. The hope of eternal life, the Chris- tian’s hope, is here meant. — ἐν τῷ πιστεύειν, 271 believing and trusting. (Both ideas belong to the one Greek word.) This is the sphere in which all true joy and peace exist. — εἰς τὸ περισσεύειν : the end in view ; con- nect w. πληρώσαι : that ye may abound in hope, that ye may be περισσός, over and above, superabundant, in hope; (and this abides) zz the power of the Holy Spirit. What could be more characteristic of Paul than this entire passage! The discussion, doctrinal and practical, of the epistle closes here; and that which follows is of a personal nature, in the form of a familiar letter. V. 14. πέπεισμαι: cf. viii. 38, xiv. 14. — δέ: continuative, leading to the concluding portion of the epistle. — Kal αὐτὸς ἐγώ, J myself also. The apostle has his own independent opinion, and implies (in καί) that others had the same opinion. — ὅτι Kal αὐτοί, that you yourselves also, independently of the teaching and exhortation of others. — μεστοί... ἀγαθωσύνης, are full of goodness, full of excellent qualities of character. Xpnorérns means goodness in the sense of usefulness, kindness ; ἀγαθωσύνη is not 2 classic word. Cf. Gal. v. 22, where both words are used. — πεπληρωμένοι (πληρόω, akin to πλήρηΞ), filled with, etc. — δυνάμενοι. . . νουθετεῖν, able to advise, admonish, one another also.— Note these three successive commendatory clauses. We are not to suppose that the apostle here deals in flattery ; stil! less in irony, as in some other epistles. He says just what he believes, and exhibits his good judgment in saying it. V. 15. τολμηρότερον : adv. w. ἔγραψα. The aor. is used here, as often in Greek and Latin in letters; the tense being conformed to the time of CHAPTER XV. 16-18. 127 reading rather than of writing the letter, —Z wrote ; Eng. idiom, Z have written, or I write (R. V.), the more boldly. — ἀπὸ μέρους, 77 part, 15 variously understood: w. τολμηρότερον, 77 part, or somewhat, more boldly (so Hodge, et al.); w. ἔγραψα, 7 have written boldly in places, in portions of the epistle (so De Wette, Meyer, Lange, Alf., Riddle); w. amava- μιμνήσκων, as if in some measure reminding you (so Godet). Paul had just said they were filled with all knowledge, and able to admonish one another; hence what he writes is intended fart#ly to call things which they already knew to their remembrance. It is difficult to decide posi- tively between these three interpretations. That of Godet certainly seems natural and forcible in the connection. — διὰ τὴν χάριν κτέ. In thus calling things to their remembrance, Paul did not act on his own authority as a man, but, he adds, on account of the grace given to me from God. This was his authority, this his motive power. V.16. εἰς τὸ εἶναί pe κτὲ. : the purpose; closely connected w. what precedes: that 7 should be a minister, etc. — ες τὰ ἔθνη, the destination, the sphere into which his attention and efforts should be directed. — ἱερουργοῦντα x7é.: explains more fully λειτουργὸν Xp. ᾿Τησοῦ : mnister- ing as a priest in the gospel of God, or administering as a priest the gospel of God; administrans evangelium a deo missum hominibus, eoque ministerio velut sacerdotio fungens (Estius). — ἡ προσφορὰ τῶν ἐθνών, the offering of the Gentiles: not the offering which they bring, but the offering of which they consist; the offering which they themselves really are, which Paul ministering as a priest offers to God. — εὐπρόσδεκτος : adj. of two endings ; agrees w. 7 προσφορά. — ἡγιασμένη (ἁγιάζω, ἅγιος) ἐν πν- ay-, made holy (sanctified) in the Holy Spirit; acceptable, because made holy etc. V.17. That he might not, in what he had just said, seem boastful, he adds: ἔχω οὖν κτέ., Wherefore 7 have my glorying in Christ Jesus (in him, and him alone, not in myself). — The words, τὰ πρὸς τὸν θεόν, are in keeping with those just used in v. 16, λειτουργόν, ἱερουργοῦντα, all of which denote a sacred occupation: 2 the things pertaining to God, while ministering as a priest in the gospel of God, 7 have my glorying in Christ Fesus. V. 18. Lit. For 7 shall not dare to mention any of the things which Christ did not work through me with a view to (the) obedience of (the) Gen- tiles by means of word and.deed. The sentence has been understood quite differently by different expositors : some placing the emphasis on δι᾿ ἐμοῦ, through me; i.e. through me, in distinction from other laborers, —I shall not arrogate to myself results which Christ wrought through others: so Alf., Hodge, et al. Some place the emphasis on οὐ κατειργάσατο, J shall not dare to mention any of those things which Christ did not actually accom- 128 NOTES ON ROMANS. plish etc.; i.e. I shall make no false pretences to results not actually achieved: so Meyer, Riddle, et al. Others place the emphasis on Χριστός, 7 shall not dare to mention any of those things which Christ (he and he alone) ad not work through me: so Thol., Olsh., et al. It is certainly possible to view the sentence in either one of these three ways. The last seems most in keeping with the thought in v. 17. V. 19. A continuation of the sentence. — ἐν δυνάμει σημείων καὶ τεράτων, 27 the power of signs and wonders: refers particularly to ἔργῳ. --- ἐν δυνάμει πνεύματος. θεοῦ, 27 the power of the Spirit of God: refers both to λόγῳ and to épyw. Many editors read ἁγίου st. θεοῦ: and many have only πνεύματος, in the power of the Spirit. This is preferred by Meyer, W — H., Tisch. (7th edit.), Alf., et al. The sense is not materially changed by the different readings. — ὥστε pe... πεπληρωκέναι (πληρόω) τὸ εὐαγγέλιον τοῦ Xp-. The exact rendering of these words is not beyond dispute. If we give τὸ εὐαγγέλιον the meaning, the act of preaching the gospel, the difficulty is removed, and we may then render literally, —so that I... have made full the preaching of the gospel of Christ ; i.e. so that 7 have fully preached etc. SoR. V., etal. Meyer, in his usual dogmatic style, denies that εὐαγγέλιον can have this meaning; but it seems to be the only meaning which makes the sentence clear, and is adopted by the majority of critical scholars. So Alf., Godet, Hodge, et al. Was, then, this sweeping declaration a fact? The remark of Godet is a satisfactory answer: The apostle viewed his task as completely fulfilled when he had lighted the torch in the great centres, such as Thessalonica, Corinth, Ephesus. This done, he counted on the churches founded in these capitals to continue the evangelization of the provinces. Vv. 20, 21. W—H. place only a comma after v.19; R. V. only a semicolon. This pointing seems to indicate the sense better than a period, as vv. 20, 21 are only a continuation of the preceding sentence. ΟἸλουνμούμενον (in critical editions, st. φιλοτιμοῦμαι) agrees w. μέ, V. 19. Making οὕτως refer to what: precedes, and placing a comma after φιλ-, as Tisch. has done, —making εὐαγγελίζεσθαι in the same const. w. πεπλη- pwxévat, —the idea becomes clear ; lit. ad thus (in doing this) making zt a point of honor, I preached the gospel, not where Christ had been named, . but etc. If we remove the comma (a doubtful pointing) after φιλ-, ath’ make εὐαγγελίζεσθαι depend on φιλ--, we should then translate, —and thus (in thus fully preaching) making it a point of honor to preach the gospel, not where etc. The latter pointing is more generally preferred. It is not necessary so to render φιλοτιμούμενον as to leave out of view the force of τιμ--, fr. τιμή. ---- ὠνομάσθη (ὀνομάζω) : aor. often used in Greek where we use a pluperfect: Aad been named; i.e. where the doctrines, which his name would at once suggest to the mind, had been proclaimed. — ἀλλὰ CHAPTER XV. 22-24. 129 «ον. γέγραπται, det as tt has been written (but making it a point of honor to act in accordance with the thought in the following prophecy). Cited verbatim from the LXX, Isa. li. 15. The prophet is speaking of the kings and nations to whom the announcement of the work of the Messiah shall come for the first time; and Paul finds in these words a fore- shadowing of his own course of action. — ois. . . ἀνηγγέλη (ἀν-αγγέλλω) ... ὄψονται, λέγ, to whom no announcement was made (lit. to whom it was not announced) concerning him, shall see: καὶ οὗ... συνήσουσιν (συνίημι), and they who have not heard (concerning him) shall understand. περὶ αὐτοῦ is not in the Heb., but is added by the LXX. They also under- stand the Heb. relative as masc., while it is usually understood here as neuter: that which had not been told them etc., st. they to whom etc. V. 22. Διό, Wherefore: i.e. because he had been thus occupied, as described above, in preaching the gospel, travelling to regions so remote. Cf. v. 19. — καὶ ἐνεκοπτόμην (ἐγκόπτω), 7 was hindered also. — τὰ πολλά: adv. acc.: these many (timés); Vulg., plerwmgue. Some MSS. have here πολλάκις. Cf. i. 13. — τοῦ ἐλθεῖν, from coming: gen. of separation. V. 23. νυνὶ δὲ κτέ., but now, having no longer (μηκέτι, in Att. we should expect here οὐκέτι) a place (τόπον, room, opportunity) in these regions (those mentioned above, from Jerusalem to Illyricum). Paul had preached at the principal points in all these regions, and churches had been estab- lished. His peculiar mission, as a pioneer preacher among the Gentiles, now called him, as he thought, beyond, to visit and preach the gospel in the “far west,” where Christ had not yet been named. This was his plan, his impression, at the time of writing this epistle. — émuro@iav .. . τοῦ ἐλθεῖν (gen. w. ἐπίποθ--, which takes the same const. as verbs signify- ing δ aim at, to strive for), and having a longing to come to you: ἔχων . .. ἀπὸ πολλῶν ἐτών, lit. having ... from many years ; Meyer, von vielen Jahren her; Godet, depuis plusieurs années ; Eng. idiom, having had... for many years. V. 24. The const. of the entire sentence is involved, and by no means certain. The punctuation of W — H. and of the R. V. seems best, — placing a comma after Szaviay, and after ἐμπλησθῶ a comma and dash, resuming the principal sentence with νυνὶ δὲ πορεύομαι. The rendering suggested by this punctuation is seen in the R. V., and is on the whole the most satisfactory. Alford and Riddle translate ἔχων, v. 23, as pres. indic., 7 have, st. having. This makes the Eng. sentence more intelligible, but is an unnecessary departure from the exact Greek const. — ὡς ἂν πορεύομαι Kré., whenever I may be on my way into Spain. Meyer thinks this clause should be connected only with what follows, and that Paul had not had in mind the plan of a journey into Spain for so long a time ; but this is by no means certain. — Zraviav: called also Ἱσπανία, and 9 130 NOTES ON ROMANS. commonly by the Greeks Ἰβηρία. The question has been much discussed whether this plan was ever carried out; and is connected with the equally unsettled question whether Paul was imprisoned twice in Rome. It will not be difficult to find abundant discussion — it would be incorrect to say information — on these questions. — διαπορευόμενος, 271 passing through, i.e. on my journey. — ὑφ᾽ ὑμῶν... ἐκεῖ (here used w. a verb of motion = ἐκεῖσε), to be sent forward, to be escorted, by you thither. Sending forward, or escorting, was no unusual occurrence. Cf. 1 Cor. xvi. 6, 2 Cor. i. 16, Acts xv. 3. — ἐὰν ὑμῶν... ἐμπλησθῶ (ἐμπίπλημι, simple verb πίμπλημι), if in the first place (i.e. before being escorted thither), 7 may in part be satisfied with your company (lit. may be made full of you). ἀπὸ μέρους, in part, is a delicate expression, implying that he could not be satisfied in full. It is a common experience in this world, that we cannot see enough of those whom we love. Yonder, there will be no more parting! V.25. νυνὶ δὲ... εἰς, But now Jam on my way into etc. — διακονῶν Kré., serving, ministering to etc. The service was begun in making the collections and conveying them to the saints; hence the particip. pres., not the fut. References to these collections are made elsewhere; particu- larly in 2 Cor. chs. viii. and ix. Cf. also 1 Cor. xvi. V. 26. γάρ: explanatory. — ηὐδόκησαν (εὐδοκέω), were pleased, were . well pleased (cf. Matt. iii. 17, xii. 18, xvii. 5; Mark i. 11; Luke iii. 22). —° *Axata, Achaia: the usual name in the N. T. for Greece. The classic name, Ἑλλάς, occurs in Acts xx. 2. — κοινωνίαν twa ποιήσασθαι, to make a certain contribution. Note this use of κοινωνίαν, communion, participation, contribution. By collecting money, and forwarding it to Jerusalem for the poor, they shared with them, entered into communion with them. Note carefully the N. T. use of the word “ communion”: never applied to the Lord’s Supper in the sense of participating with one another, but only in the sense of a communion of the body and blood of Christ. 1 Cor. x. 16. It is extremely unfortunate that we have departed from the N. T. use and meaning of the word. V. 27. ηὐδόκησαν yap: repeated with a view to further explanation, and the statement of an important fact. — ὀφειλέται. . . αὐτῶν, debtors to them (to the saints in Jerusalem); debtors for spiritual gifts. The church in Jerusalem was the one first established, and might thus be viewed as the mother church. That in Antioch, the earliest among the Gentiles, received its first teachers and preachers from Jerusalem. Acts xi. 20. — εἰ yap (explanatory of ὀφειλέται) κτὲ., For if the Gentiles shared in their spiritual blessings, they are in debt (ὀφείλουσιν, same root w. ὀφειλέται), they owe it, to minister etc. λειτουργῆσαι and Ae:touvpyds spoken particu- larly of a sacred service. Cf. xiii. 6, xv. 16. V. 28. τοῦτο. .. ἐπιτελέσας, Therefore having accomplished this, i.e. this GHAPTER: XV;>\ 29-31. 131 service for the saints in Jerusalem. — καὶ σφραγισάμενος (σφραγί(ω) ... Tov καρπὸν τοῦτον, lit. and having sealed for them this fruit, 1. e. having securely placed in their hands the funds collected for them. — ἀπελεύ- σομαι (ἀπέρχομαι) κτὲ., 7 shall go away by you (lit. through you) into Spain. V. 29. οἶδα δὲ κτέ., And 7 know that in coming to you I shall come in the fulness of the blessing of Christ: in the fulness, 1. 6. furnished with the fulness of the blessing which he would impart. Cf. ch.i. 11. Not many men would venture to speak so emphatically; but Paul was always per- fectly frank in expressing what he felt. It may be said by some that Paul was mistaken in his expectations; and Godet well suggests, if this chapter and the following were actually composed in the second century by an unknown author, as some have argued, would he venture to make a statement which appears on the surface so contrary to the historic fact ? It is scarcely possible. And yet we have no good reason to believe that Paul was actually mistaken; for though he arrived in Rome as a prisoner, his coming may have been to the church zx the fulness of the blessing of Christ. Another interpretation (that of Chrys., Calvin, et al.), — 7 know that 1... shall find you filled with the blessing of Christ,—is too great a departure from the obvious meaning of the Greek. V. 30. Paul, it seems, already foresees some of the conflicts which .awaited him in Judea. He was not even confident that he should be well received by the Christians there; hence the earnest request in VV. 30, 31, 32. — παρακαλώ κτέ., And J beseech you (or 7 exhort you ; Je vous exhorte, Godet), brethren, through our Lord Fesus Christ (an appeal that had more force then, when the life and death and resurrection of Christ were held in vivid remembrance), azd through the love of the Spirit (that Christian love which the Holy Spirit sheds abroad in the heart; cf. Gal. ch. v. 22), 20 strive with me in your prayers to God in my behalf. — συναγωνίσασθαι (συν-αγωνίζομαι), to contend, as those who are engaged in battle or ina prize contest; i. e. with the utmost earnestness, — not merely “to say prayers.” V. 31. ἵνα (introducing the object of the supplication) ῥυσθώ (1 aor. subjunc. pass., fr. ῥύομαι) xré., that 7 may be delivered from those who are disobedient (or from those who are unbelieving ; von Seiten der Unglaubigen, Meyer: both renderings amount to the same thing) 7 Fudea, and that my service, my assistance, which is to be conveyed into Ferusalem may become acceptable to the saints. It seems surprising that there should be any doubt on this Jatter point; but Paul understood very well the strength of Jewish prejudices even in those who had been converted. In respect to the former part of the petition, it may be said that it was not answered. Paul did indeed at first fall into the hands of the disobedient; but how 132 NOTES ON ROMANS. signal was his deliverance! Cf. Acts xxiii. Meyer, however, affirms, of this part of the petition, that it was not fulfilled (es ging zzch¢ in Erfiil- lung). This was apparently true only at first. How often it appears to us at first that our prayers are not heard!— but in the end it will be seen that all true prayer is fully answered. Concerning this διακονία, cf. 2 Cor. chs. viii. and ix. V. 32. The object beyond that mentioned in v. 31: 7 order that, having come to you in joy through the will (that which has been willed) of God, I may find rest together with you. — ἐν χαρᾷ, iz joy. Some may say this part of the petition also was not granted, since he arrived in Rome as a prisoner. But who can say how much joy he had among the Roman Christians, despite outward circumstances? That they hailed his coming with joy is proved by the fact they went as far as Appii-Forum and the Three Taverns to meet and welcome him; and it is said, when Paul saw them he thanked God and took courage. — συναναπαύσωμαι (συν-ανα- παύω) ὑμῖν, may find rest with you. It may also be said that neither he nor the Roman Christians could have found much rest; but who can know how much rest and refreshing of spirit they may have found in rehearsing their Christian experiences, and in expressing their hopes of a glorious immortality? Cf. ch. i. 11, 12. V. 33. ὃ δὲ θεὸς τῆς εἰρήνης κτέ., sc. εἴη, And may the God of peace etc. This thought, #he God of peace, naturally occurs to the mind of the apostle in view of approaching dangers and conflicts. This chapter, although not like the profound doctrinal discussion in the former part of the epistle, contains many lessons of great practical value and importance. It is not in accordance with the character and scope of this work to enumerate them formally, but only to allude to them incidentally 672 passant. They will be found, presented with great ability, in the larger commentaries. The summaries of Hodge and of Godet are excellent. It is better, however, for the genuine student to draw his own lessons from the Divine Word by careful study, and by calm, devout meditation. Second-hand meditations are liable to resemble second-hand clothing: the former we call stale; the latter, soiled. The ᾿ difference is not very great. Cuap. XVI.— Vv. 1, 2. Commendation of Phoebe. — Vv. 3-16. Salutations. — Vv. 17-20. Warning against false teachers and against divisions ; a word of commendation, and an assurance that God will crush Satan under their feet. — Vv. 21-23. Salutations from the apostle’s companions. — Vv. 25-27. The concluding doxology. CHAPTER XVI. 1-5. 133 V.1. συνίστημι, 17 commend. In this sense, chs. iii. 5, v. 8, and often. — τὴν ἀδελφὴν ἡμῶν κτὲ., our sister (i.e. my sister in Christ and yours), who is a deaconess (διάκονος, common gen., here fem.), or servant, of the church which is in Cenchrée. Note the two points specified in the com- mendation. Cenchrez, or Kenchrez, was the eastern harbor of Corinth, on the eastern side of the isthmus. V.2. ἵνα: introduces the object of the commendation: that you may receive her in the Lord (ἐν κυρίῳ, i. e. as being in the Lord, as a Christian), worthily of the saints (in a manner becoming the Christian profession). — καὶ παραστῆτε (2 aor. act. subjunc., fr. παρ-ἰστημι) αὐτῇ, and that you may assist her (stand by her). — ἐν ᾧ . . . πράγματι (anteced. in relat. clause, = ἐν τῷ πράγματι ἐν ᾧ), in whatever business she may have need of you (χρή(ῃ, pres. subjunc. act., fr. χρή(ζω). — αὐτή, she herself: mpo- στάτις (fem. of mpoordrns), one who stands before and protects ; a defender, guardian, helper. προστάτις seems to have been chosen, st. παραστάτις, in view of her official position. — πολλῶν... kal ἐμοῦ αὐτοῦ, of many and of me myself. In regard to the protection and assistance which Phoebe may have extended to Paul, we have no further information. We gain from this and what follows some idea of the position of woman in the early Christian church, in contrast with her position among the Greeks a few centuries earlier. Vv. 3,4. ᾿Ασπάσασθε : ἀσπάζομαι. --- ΤἸΤρίσκαν : the form Πρίσκα occurs in 1 Cor. xvi. 19, 2 Tim. iv. 19; but in Acts xviii. 2, 18, 26, the longer form TploxiAdAa. —’Axtdav: the Greek mode of writing the Latin word Aquila. In the reign of Claudius (A.D. 41-54) they were driven from Rome as Jews; were associated with Paul in Corinth (Acts xviii. 1 ff.); went from Corinth to Ephesus (Acts xviii. 18, 26, 1 Cor. xvi. 19); at the date of the writing of this epistle (probably A.D. 58 or 59) were again in Rome; but later (cf. 2 Tim. iv. 19), again in Ephesus. — ἐν Χριστῷ Ἰησοῦ explains in what sense we are to understand τοὺς συνεργούς μου, --- my fellow-workers in Christ Fesus. They might be called fellow-workers as tent-makers (Acts xviii. 3); but Paul had in mind a very different sphere, and makes his thought definite by the employment of the loved name. — οἵτινες... ὑπέθηκαν (ὑποτίθημι), who (or since they, Lat. guippe qui) for my life laid down their own necks (lit. put their own neck under). Whether this expression is to be taken literally or figuratively, is not cer- tain; and whether any particular occasion of extreme danger is referred to, or only continued and oft repeated peril, is not known. At least, their entire and exceptional devotion is strongly expressed. — εὐχαριστῶ, give thanks, am thankful, i.e. for this remarkable devotion. V.5. Kal τὴν... ἐκκλησίαν (depends on ἀσπάσασθε, v. 3), and the church in their house: κατά w. the acc., extending through; frequent in 134 NOTES ON ROMANS. Homer in this sense. The expression suggests that in the great city of Rome there may have been several places — private houses — where the Christians were in the habit of meeting for worship, and that the house of Prisca and Aquila was one of these places. Special salutations are sent to the assembly (the church, or, as we often now Say, “ the meeting”’) in their house. It appears, from 1 Cor. xvi. 19, that they had also in Ephesus a house where the Christians assembled. For a similar expres- sion, cf. Col. iv. 15, Philem. 2. — “Emauverov τὸν ἀγαπητόν pov, “pere- tus my beloved: not elsewhere mentioned. Nothing is positively known of the persons mentioned in the entire list as far as v. 16 (except possibly Rufus). The legends of the Romish Church made the most of them bishops or martyrs, or both. — ὅς ἐστιν ἀπαρχὴ τῆς ᾿Ασίας, who zs the jirstfruit (a metaphor denoting the first convert to Christ) of Asza (the western part of Asia Minor, as in Acts ii. 9, and elsewhere). — εἰς Χριστόν, τγέο Christ. The expression denotes properly the entrance into the relation signified by ἐν Χριστῷ, 22 Christ. V.6. ἥτις... ἐκοπίασεν (κοπιάζω), who (or since she) has toiled much. What her services had been, so as to warrant this particular mention, would be well known to the writer and the first readers of this epistle, but are not known to us. It may be noted that Paul uses the aor. ἐποκία- σεν, toiled, or has toiled ; not the pres. koma, 7s coiling: indicating perhaps some special labors and sacrifices in some period of trial and distress. — εἰς ὑμᾶς (st. εἰς tas), for you; the end in view, — those into the midst of whom she entered while toiling. V.7. ᾿Ανϑρόνικον καὶ ᾿Ιουνίαν, Andronicus and Funias (or Funia). Whether the latter word is masc. or fem. cannot be determined with cer- tainty. — τοὺς συγγενεῖς pov, my kinsmen, my relatives ; most naturally understood here of blood-relations. — συναιχμαλώτους pov, fe//ow- prisoners of mine. When and where they were Paul’s fellow-prisoners is not known. — ἐπίσημοι ἐν τοῖς ἀποστόλοις, of nole among the apostles, i.e. highly esteemed by the apostles. This interpretation does no vio- lence to the construction, and retains the usual N. T. sense of the word apostles. Many, however, of the best interpreters think the word to be used here in its wider, original sense; and understand the phrase to mean that these two were spoken of as apostles, and distinguished among them. — of... yéyovav (Att. γεγόνασιν, fr. γίγνομαι) ἐν Χριστῷ, lit. who even before me (even earlier than 7) have become in Christ (1. e. have tecome Christians). It is not said here, have become apostles in Christ. Vv.8,9. ᾿Αμπλίατον (W — H. read ᾿Αμπλιᾶτον : Alf., Meyer, et al., ᾿Αμπλιᾶν, τ dec.*masc.), Salute Ampliatus, or Amplias; the latter an abbreviation of the former. — ἐν κυρίῳ, iz the Lord: makes τὸν ἀγαπητόν μου definite, telling the relation in which, and the reason why, he was CHAPTER XVI. I0-I5. 135 loved. — ἡμῶν, our etc., includes here, with the writer, the readers also of the epistle; since Paul in this connection uses constantly the sing. my, in speaking of himself alone. Vv. 10, 11. ᾿Απελλῆν, Afelles, has been considered by some the same as Apollos, but without evidence. Apelles is a name often borne by freedmen; yet it is uncertain whether he belonged to this class. — τὸν δόκιμον, the one who has been tried, tested, and approved. —év Xp— (denotes the element in which the trial and approval took place), 7 Christ, i.e. as a Christian. — τοὺς ἐκ τῶν ᾿Αριστοβούλου, those of the ( persons) belonging to Aristobilus, those who are of the household of Aristobulus. Perhaps they were slaves (Meyer); that they were Christians is readily understood. The expression does not necessarily imply that Aristobulus himself was a believer, although he may have been. — Ναρκίσσου, Marcissus, or Narkissos, has been thought by some to be the freedman of Claudius, mentioned by Tacitus and others; but this is by no means certain. The clause, τοὺς ὄντας ἐν κυρίῳ, though not necessary, as we have seen just above, v. 10, is added for definiteness. Vv. 12,13. Τρύφαιναν, Τρυφώσαν, Zryphena, Tryphosa: both names derived from τρυφάω, to live in luxury and pleasure. Paul adds, however, τὰς κοπιώσας (pres. particip., fr. κοπιάω) ἐν κυρίῳ, who foil laboriously in the Lord; thus indicating that their lives were quite in contrast with the signification of their names. Observe that the participle is pres., while the aor. ἐκοπίασεν is spoken of Persis; indicating apparently in her case some definite toil in the past. Cf. v. 6.° Meyer calls attention to the delicacy of omitting μοῦ after τὴν ἀγαπητήν. He also suggests that these three women may have been deaconesses. Where Paul had become acquainted with them is of course unknown. Persis may have been of Persian descent, and may have derived her name from this fact. — ἹῬοῦφον : the Greek form of the Latin name Rufus. — τὸν ἔκλεκτον ἐν κυρίῳ, This seems to mean more than simply, the chosen, or the elect, in the Lord; since this would have been true of all who had been men- tioned and of every Christian. The primary meaning of ἔκλεκτον, select, distinguished (German, ausgezeichnet ; French, distingué), is without doubt intended here. He is thus described as an eminent Christian man. For this use of ἔκλεκτος, cf. 1 Tim. v. 21, 1 Pet. ii. 4, 2 Jno. i. 13. — kal τὴν μητέρα αὐτοῦ (ἀσπάσασθε) καὶ ἐμοῦ, ard (salute) his mother and mine (the mother of him and of me). ἐμοῦ, emphatic position, and the emphatic form of the pronoun. What services she had rendered, and where, to warrant this affectionate and tender designation, is not now known. Vv. 14,15. Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren with them. This expression, and the one in v. 15, seems to 1326 NOTES ON ROMANS. “ indicate a company or assembly (ἐκκλησία) of Christians who were in the habit of gathering in some particular locality, perhaps what we might call an out-station. Cf. v. 5, note. — Origen supposed the Hermas here mentioned to have been the author of the celebrated work entitled “ The Shepherd (6 ποιμήν) of Hermas”; but this work is now supposed to be of a later date (the last half of the second century). — Salute Philolégus and Fulia (perhaps the wife of Philologus), Mereus and his sister, and Olympas, and all the saints that are with them. V. 16. The list of personal salutations is now complete; but Paul adds, Salute one another. ‘The Oriental salutation, by means of a kiss, prevailing especially among the Jews, was adopted by the Christians. — ἐν φιλήματι ἁγίῳ : denotes the manner zz which they were to salute one another: cf. 1 Cor. xvi. 20, 2 Cor. xiii. 12, 1 Thess. v. 26. The kiss was called oly, because it was a token of Christian fellowship: cf. 1 Pet. v. 14, ἐν φιλήματι ἀγάπης. They were exhorted, at the close of the reading of this letter, thus to express their mutual love. — αἱ ἐκκλησίαι πᾶσαι τοῦ Xp-. The purpose of the apostle to visit Rome was doubtless made known wherever he went; azd all the churches of Christ would doubtless send through him their salutations. It seems at first surprising that Paul should have so many personal acquaintances in a city which he had never visited. This is one among the many indications of the frequent communication between the capital of the Roman empire and all the principal cities. Vv. 17-20. A warning against false teachers. V. 17. σκοπεῖν τοὺς... ποιοῦντας : 20 observe carefully, to keep the eye on (im Augenmerk zu haben, Meyer; ἃ avoir ζω ouvert, Godet: cf. βλέπετε, Phil. iii. 2; yet σκοπεῖν implies a sharper look-out) those who are creating the divisions and the occasions of stumbling (probably, in Rome as elsewhere, the Judaizing teachers), contrary to the teaching which ye learned. — καὶ ἐκκλίνετε (pres. imperat., preferred to ἐκκλίνατε, aor.) ἀπ᾽ αὐτῶν, and turn away, be in the habit of turning away, from them. Note that the apostle does not propose any public discussion with them, nor any sort of controversy; but simply a leaning, or turning, away from them. Was not his advice judicious, and applicable to other times and places ? V. 18. A confirmation (γάρ) of the preceding exhortation. — τοιοῦτοι, w. the article ot, ust such persons, those who are of such a character. — Note the position of od w. δουλεύουσιν, they fail to serve. refuse to serve. — GAG... κοιλίᾳ, but (they do serve) their own belly. The expression is somewhat coarser than though he had said τῇ ἑαυτῶν γαστρί, and includes all the lower appetites. — διὰ τῆς χρηστολογίας (χρηστός, good, kind ; CHAPTER XVI. 19-23. 137 λόγος, speech) καὶ εὐλογίας (εὖ and λόγος), through their kindly and plausible language (mittelst der liebreichen und wohlgesetzsten Sprache, Meyer; par leurs bonnes paroles et leurs bénédictions, Godet). — ἐξαπατώ- ow... τῶν ἀκάκων, they cheat, deceive, the hearts of the innocent (those who themselves have nothing evil in mind). Something of this sort has always taken place. V.19. (I exhort you, and have confidence in you,) For YOUR obedience etc. Note the emphat. ὑμῶν, as contrasted w. τῶν ἀκάκων. --- eis πάντας ἀφίκετο, lit. came into the midst of all. It seems surprising that any one should have understood obedience here to mean anything else than obedi- ence to Christ, —the obedience of faith. This obedience in the Roman church was known and spoken of among all the churches; hence the con- clusion (οὖν). Wherefore I rejoice over you (ἐπί w. the dat. denoting the foundation of the rejoicing). — σοφοὺς εἰς τὸ ἀγαθόν, ἀκεραίους εἰς τὸ κακόν, wise while contemplating (looking into) that which is good; unmixed, having nothing to do with it, while looking into that which zs evil. ἀκεραίους (a priv., κεράννυμι, to mingle ; hence) unmixed, pure, guileless (unvermischt damit, frei davon, Meyer). V. 20. The preceding exhortation and expression of confidence is followed by the assurance in this verse. — ὁ θεὸς τῆς εἰρήνης, the God of peace, —an expression naturally suggested by the reference in v. 17 to those who cause divisions: συντρίψει xré., το] crush (a figure taken per- haps from Gen. iii. 15) Satan under your feet shortly. — -Ἢ χάρις κτέ. With this benediction Paul would naturally close his letter; but, as a sort of postscript, he now adds the salutations of his companions in Corinth; and then concludes the entire letter with a solemn and impres- sive doxology. Vv. 21-23. Τιμόθεος. The name of Timothy occurs in several epistles at the beginning: 2 Cor. i.1, Phil. i.1, Col. i. 1, 1 Thess. i. 1, 2 Thess. i. 1. In all the churches to which these were addressed, he was doubtless known personally; but he may not have been known equally well to the Romans. — Λούκιος : not the same as Λουκᾶς, the author of the Acts and of the Gospel of Luke (in Latin, Zuwcadnus): perhaps the same as Λούκιος 6 Kupnvatos, Acts xiii. 1; but this is only conjecture. It is equally uncer- tain whether ᾿Ιάσων is the same as the one mentioned in Acts xvii. 5; and whether Σωσίπατρος is the same as Σώπατρος, Acts xx. 4. Both forms were frequent among the Greeks. — ot συγγενεῖς pou; cf. vv. 7-II. — Téptios: a Roman name; Lat. Zertius. He was perhaps known to the church in Rome, and hence sends a salutation in his own name. — ὃ γράψας xré., means simply that he had acted as Paul’s amanuensis (cf. 1 Cor. xvi. 21, Gal. vi. 11, Col. iv. 16, 2 Thess. iii. 17, where the use of an amanuensis is alluded to). — ἐν κυρίῳ: connect w. ἀσπάζομαι. It was no ordinary, formal salutation, but one which recognized their union 138 NOTES ON ROMANS. in the Lord. Tertius inserts this verse (22d) of his own accord; but with v. 23 Paul begins again to dictate. — Γάϊος : a name occurring several times in the N. T. This Gaius is perhaps the same with the one men- tioned in 1 Cor. i. 14. — ξένος, like the Lat. hospes, Germ. Gastfreund, means either gzest or host. Here used in the latter sense. — kai ὅλης τῆς ἐκκλησίας, and (the host) of the entire church: a strong expression, denoting his hospitality towards them all; and perhaps also his readiness to entertain all Christians who from other places visited the church in Corinth. It can hardly mean that his house was a place of public worship for the entire church. — "Epacros ὁ οἰκονόμος τῆς πόλεως, Lrastus, the treasurer of the city ; aman of some political and perhaps social distinction. Few such men became Christians at this early period. Cf. 1 Cor. 1. 26 ff. The name was not unusual, and there is no evidence that this man was the same as the Erastus mentioned in Acts xix. 22, and 2 Tim. iv. 20. — Kovaptos: the Greek mode of writing the Latin word Quartus. No fur- ther designation of him is here given than simply ὁ ἀδελφός, the brother ; i.e. the brother in Christ. It is quite likely that he was personally known to many in the church at Rome. V. 24 is a repetition of the benediction in v. 20, and is omitted in nearly all critical editions. Vv. 25-27. An impassioned and sublime doxology. — T@ δὲ δυναμένῳ ... μόνῳ σοφῷ θεῷ... ᾧ ἡ δόζα, sc. εἴη, And to Him who is able (or to the one who is able)... to the only wise God... to Him (lit. to whom) be the glory etc. Such is the outline construction of this long and impressive sentence. — στηρίξαι (1 aor. act. infin., fr. στηρίζω), ο set firmly, to estab- lish. — κατὰ κτέ. : denotes the manner of setting firmly; the pattern or model according to which they were to be established. This model is not less important now than it was then. Human vagaries, “ advanced thought,” “the gospel of the future,” were not the model in the mind of Paul. What, then, was it?—according to my gospel (i.e. the gospel which 7 preach) and the proclamation of Jesus Christ. The two expressions are closely connected, being governed by one preposition; and the latter makes the former more definite. The phrase, κατὰ τὸ εὐαγγέλιόν μου, occurs in ch. ii. 16, and in 2 Tim. ii. 8. The prep. κατά has been differ- ently understood by different expositors; but the above is the ordinary meaning of κατά w. the acc., and seems by far the most natural here. To render it 27, or through, is a departure from the ordinary sense, and is not required by the connection. — κατὰ ἀποκάλυψιν κτέ.: a fuller state- ment and explanation; connect w. στηρίξαι : according to the revelation of the mystery (the former noun, ἀποκάλυψιν, made definite by the limiting gen.; the latter, μυστηρίου, has nearly the force of a proper name: there was but one thing of the kind). — χρόνοις αἰωνίοις (dat. of time) σεσι- γημένου (perf. pass. particip. of σιγάω), kept silent (kept hidden) in times CHAPTER XVI. 25-27. | 139 eternal. — Φανερωθέντος (pavepdw) δὲ viv, but made plain now. — διά, τε (connects φανερωθέντος and γνωρισθέντος) γραφῶν mpodytikay ... γνω- ρισθέντος (γνωρίζω), and through prophetic writings (the scriptures of the prophets), according to (the) command of the eternal God, made known (published) for (eis, the end in view) obedience to the faith among all the Gentiles (eis, conveyed into the midst of). — εἰς ὑπακοὴν πίστεως : cf. ch. i. 5, note. — διὰ ᾿Ιησοῦ Χριστοῦ. Meyer connects this closely with the preceding clause, ἐσ the God who through Christ has shown himself as the only wise. This view, however, is not generally taken. It seems more natural to bear in mind the idea of γνωρισθέντος in connection with this clause, — fo the only wise God, (made known) through Fesus Christ. — ᾧ is included in brackets by W — H. Omitting ᾧ, we should render, — to the only wise God, through Fesus Christ, (be) the glory etc. If ᾧ is expressed, it may refer to Ἰησοῦ Xp-., and is so understood by Thol., Philippi, et al. Most expositors, however, make @ refer to θεῷ: Godet suggests that the two ideas of Christ and God —the executor and the author of the plan of salvation—were so closely united in the mind of Paul that he did not separate them in this ascription of glory. Godet refers to ch. i. 7, where the two are closely united, and governed by one preposition. This is often the case. Still, to most expositors the refer- ence of @ to θεῷ seems to be the true understanding; 6, instead of αὐτῷ οΥ τούτῳ, by a change of construction (anacoluthon) not uncommon in the style of Paul. — ἡ δόξα, che glory ; that which belongs to God. Some supply here ἐστίν (so Hofm., Godet), st. εἴη : but the optat., pre- senting the idea, not as the statement of a fact, but as a prayer, seems more natural and impressive. — εἰς τοὺς αἰῶνας τῶν αἰώνων ἀμήν. This is the strongest and most emphatic form of expression in the Greek language for the idea, forever and ever, to all eternity. ἀμήν is the Hebrew word ἰδὲ, meaning “uly, certainly. In the LXX, the Hebrew word was sometimes transferred; sometimes translated by ἀληθῶς, sometimes by γένοιτο. The Hebrew form seems to have been used extensively by the first Christians, and from them transferred into all languages which have been used for Christian worship. oe Pour ψλτοι ὀϑορνν ie eee se ts ot πος Ἢ Ἧς τ τ. EF AND IF CORINTHIANS. THESE Epistles were written, the first at Ephesus, and the second in Macedonia, probably during the year 57 a.D., and were addressed to the church at Corinth. Their purpose was to correct the manifold abuses and dis- orders which had crept into the church. The city was notorious for its vices, and the pressure of heathenism with its evils had been too great for the church to withstand. Party spirit, personal vices, disorderly work, tumultuous public assemblies, and corruption of doctrine had become common. The evil morals and customs, and the intellectual frivolity and conceit of the Grecian world are vividly portrayed. The tone of the Epistles is often personal, for Paul had spent much of his ministry there, and knew the people. They are intensely practical. Their authenticity is unquestioned. FIRST EPISTLE TO THE CORINTHIANS. For collateral information see Conybeare and Howson, Farrar, and the Bible Dictionaries. Leading points in this epistle: After the salutation and introduc- tion (ch. I. 1-9), the apostle speaks of the factions in the church and states at length the character of his own preaching (ch. 1. Io —ch. 4. 21); of the want of church discipline (ch. 5); of the im- propriety of going to law before the heathen courts of justice, and a further warning against impurity (ch. 6); answer to the questions respecting marriage (ch. 7); and respecting meats offered to idols (ch. 8); of his own rights and conduct as an apostle (ch. 9.): of God’s severity to the idolatrous Jews in the wilderness; the Lord’s Supper not to be associated with idolatrous feasts; an additional word respecting meats offered to idols, with the statement of an important general principle (ch. 10); of disorders in their assem- blies, pertaining partly to the conduct of women, and partly to the celebration of the Supper (ch. 11) ; respecting spiritual gifts, with the passage on Christian love (chs. 12-14) ; on the resurrection of the dead (ch. 15) ; concerning the collection for the saints ; some personal messages ; exhortations and salutations (ch. 16). CHAP. I. vv. 1-3. κλητὸς ἀπόστολος. Cf. Rom. 1. 1, note. — διὰ θελή- ματος θεοῦ, through the will of God (not by human appointment or author- ity). For asimilar thought cf. 2Cor. 1.1; Gal.1.1; Eph. 1.1; Col. τ. 1; 1 and 2 Tim. I. 1. ---καὶ Σωσθένης. Many suppose this to have been the amanuensis of Paul on this occasion (cf. 16. 21); but this is wholly uncertain. Some suppose him to have been the one mentioned in Acts 18. 17; but this is not probable. No doubt he was some one well known to the Corinthians and highly esteemed by them as well as by Paul. — 6 ἀδελφός, the brother, i.e. the Christian brother. — τῇ ἐκκλησίᾳ. . . ἐν Κορίνθῳ. As the word ἐκκλησία in the Greek language up to this time 144 NOTES ON FIRST CORINTHIANS. meant az assembly of any kind, it was important to define the word as here by τοῦ θεοῦ, to the church of God; and also to designate the local- ity, which is (lit. the one being) in Corinth. — ἡγιασμένοις (ἁγιάζω, cf. ἅγιος), agrees in thought w. τῇ ἐκκλησίᾳ (the church, the assembly, i.e. the persons composing the assembly) ἐν Xpurra ᾿ΙΤησοῦ, (persons) sancti- fied in Christ Fesus. In what sense sanctified? From the contents of this epistle it would appear that they were still very far from being com- pletely holy, but that the work of divine grace was only begun in their hearts. Suwzctzfied then means, set apart from the world, from the service of Satan, and consecrated, devoted, to the service of God. Hence the de- scriptive clause ἐν Χριστῷ Ἰησοῦ. Cf. ἁγίοις rendered saints. As an adj. ἅγιος is usually rendered in the N. T. Zoly. (The order of the clauses varies somewhat in different editions; but W-H. follow the same order as Tisch.).— κλητοῖς ἁγίοις, called (of God to be) saints, i. e. persons conse- crated. ‘Yhe call is regularly spoken of as coming from God. Cf. verse 9: Rom. 8. 28; Gal. 1. 6. --- σὺν πᾶσιν κτέ., cogether with all those who call on the name of our Lord Fesus Christ. Does this belong logically with the two clauses just preceding (sanctified in Christ Jesus, called of God to be saints, together with all etc.); or does it form a part of the address (2 the church ... in Corinth, . . . together with all etc.)? A variety of ex- planations may be found among the expositors. It seems most reason- able to interpret this sentence by Paul’s own language in 2 Cor. 1. 1, 4 the church of God which is in Corinth together with all the saints who are in the whole of Achaia. This clause, therefore, would constitute a part of the address of the epistle. — τοῖς ἐπικαλουμένοις κτέ., who call on the name of our Lord Fesus Christ, —“i.e. with an acknowledgment of him as being what his name imports; to wit, the sinner’s only hope, his Redeemer, Justifier, Lord, final Judge.” Hackett, note on Acts 2. 38. —€v παντὶ τόπῳ, αὐτῶν καὶ ἡμῶν, 271 every place (or locality) belonging to them (i. 6. all who call on the name etc.) and to us (i.e. Paul and Sos- thenes). The expression indicates the strong bond of fellowship between Paul, with Sosthenes, and all the churches throughout Achaia. I prefer, with W-H., to remove the comma after τόπῳ and adopt the above construction as the simplest grammatically and equally logical. So Alf., De Wette, Ell., Meyer, Kling, Edwards, et al. Cf. Vulg. zz omni loco ipsorum et nostro. Luther, ax allen thren und unsern Orten. Yet the R. V. adopts the const. making αὐτῶν καὶ ἡμῶν limit κυρίου, their Lord and ours. So Chrys., Calvin, Godet, et al.— χάρις κτέ. Cf. Rom. 1. 7, note. Vv. 4-6. The kind and commendatory words of this paragraph are worthy of attention, and are not to be thought of as insincere or ironical. — Εὐχαριστῶ τῷ θεῷ pov. Cf. Rom. 1.8. — πάντοτε. Cf. Phil. 1. 4, note. — ἐπί w. the dat., for, etc. Cf. Phil. 1. 5, note. — τῇ δοθείσῃ CHAPTER I. 4-8. 145 (δίδωμι) ... ἐν Xp- Ἴησ-, which was given to you in Christ Fesus (the sphere in which the grace of God was imparted). — ὅτι ἐν παντὶ ἐπλου- τίσϑητε (πλουτίζω) ἐν αὐτῷ, that (or in view of the fact that, — introduc. ing a more specified statement of ἐπὶ τῇ xdp- xré., and of the reason for thanksgiving) 7 everything (particularized in what follows) ye were made rich in him. — ἐν παντὶ λόγῳ Kal πάσῃ γνώσει, 771 all utterance and all knowledge, an jedweder Rede und jedweder Erkenntniss, Meyer. ‘The gift of speech and of all knowledge (pertaining to the doctrine of Christ) appears to have been claimed especially by the Corinthians (cf. 2 Cor. 8. 7, 11.6), and is here conceded to them. — καθὼς. (a later Gr. word, fr. κατά, ὡς = Att. καθά, or καθ᾽ &) ... ἐβεβαιώθη (βεβαιόω) ἐν ὑμῖν, accord- ing as the testimony of Christ (the testimony concerning Christ in Paul’s preaching) was confirmed (was made firm) in you (in your minds and hearts). This was the measure according to which they were enriched in all utterance, etc. V.7. ὥστε ὑμᾶς μὴ ὑστερεῖσθαι κτέ., so chat (introducing the result of the preceding words) ye are not behind (others) tz any gracious gift (χάρισμα, allied to χάρις, a gracious gift, but not referring to the spiritual gifts spoken of in ch. 12). — ἀπεκδεχομένους (ἀπ-εκ-δέχομαι) κτὲ., waiting for (patiently and with hope) the revelation of our Lord Fesus Christ (denoting the mental attitude of the early Christian churches, and the proper mental attitude of all Christians at all times). But what are we to understand here by the word ἀποκάλυψιν ? Does it refer directly and exclusively to his final coming? I think not. Like the words ἐπιφάνεια and παρουσία, it may, I think, refer to his revealing himself, his appear- ing or coming, to the individual Christian. In keeping with this idea are the words of our Lord, in John 14. 3, spoken to his disciples shortly before his death: Zf 7 go and prepare a place for you, [ will come again and receive you to myself, that where I am there ye may be also. Is it not true now also in our own experience, especially when we are in deep affliction, that we are comforted and encouraged by the assurance that it will not be long before our Lord will reveal himself unto us, calling us home to be forever with him? Do we not also seek to comfort others by the same assurance? Cf. 1 Tim. 6.14; Phil. 1. 6, notes. V. 8. ὅς is thought by the majority of expositors to mean θεός (verse 4); but the most natural reference is to τοῦ κυρίου κτέ. So Meyer, Kling, Winer, Ell., Godet, et al. Numerous objections have been made to this reference, but they may all be fairly answered. — ὃς καὶ βεβαιώσει ὑμᾶς κτέ., who will also confirm you (make you firm) up to, even to, the end, i.e. until the revelation of our Lord Jesus Christ. The assurance that he will make us firm until he reveals himself to us and takes us to himself in the heavenly mansions, is a sufficient guaranty that he will keep us in safety until his final coming to judge the world ; 10 146 NOTES ON FIRST CORINTHIANS. until the συντέλεια τοῦ αἰῶνος, Matt. 13. 39 ff.; 24.3; 28. 20. — dvey- κλήτους ἐν TH ἡμέρᾳ κτέ., (So that ye shall be) uszreprovable (not Liable to accusation) in the day of our Lord Fesus Christ, —the great day when he shall appear as judge of the world. Cf. 1 Thess. 3.13. The repeti- tion of the name, our Lord Fesus Christ, instead of the pronoun, is at- tended with a solemn emphasis. Cf., in verse 21, the solemn repetition τοῦ θεοῦ... τὸν θεὸν... ὃ θεός ; also the repetition in 2 Cor. 1. 5, et al. The day when Christ will reve2zl himself to the individual Christian, calling him to the heavenly mansiva, and the final day of this present αἰών, are both in the future and in the same line of vision; so that the human eye does not, cannot, take into account and measure the inter- vening distance. V. 9. πιστὸς 6 θεός, Worthy to be believed and trusted is God. The confident expectation above spoken of is therefore reasonable. — δι᾿ οὗ ἐκλήθητε (καλέω) eis κτέ., through whom ye were called into the fellowship of his son (into a participation with his son) Fesus Christ our Lord ; referring here, as the connection indicates, to a participation in his future and everlasting glory. Cf. Rom. 8. 17, 21; Col. 3. 4; Phil. 3. 20 ff.; 2 Thess. 2. 14. V. 10. παρακαλῶ δὲ ὑμᾶς, Mow (or but) 7 exhort (or beseech) you. While δέ here is continuative, it is also slightly adversative, introducing a topic quite in contrast with the joyous assurance just expressed. The full meaning of παρακαλῶ (with παράκλησις and παράκλητος), fo exhort, beseech, comfort, encourage, should always be kept in mind. It is much to be regretted that we have no one English word corresponding fully to it. — ἀδελφοί. Note the friendly address in introducing the unpleasant — subject. — διὰ τοῦ ὀνόματος (cf. τὸ ὄνομα, verse 2, note) κτέ., through (or dy) the name of our Lord Fesus Christ. This appeal, in view of what immediately follows, would have special significance here. The acknowl- edgment of this one name was then, and is ever, the bond of union. — ἵνα (introduces the purpose and the contents of the exhortation) .. . σχίσματα, that ye all speak the same thing, and (that) there may not be among you divisions, —that ye may all be united in word and in heart. The meaning of σχίσματα here is made plain in verse 12. Weare not to understand by it open ruptures leading to different places of worship, or, as we should now say, to the establishment of different churches, but rather internal disputes and dissensions. — fre δὲ κατηρτισμένοι (καταρτίζω) ἐν τῷ αὐτῷ vol κτέ., but that ye may be made complete (may be put in order, see Th. Lex.; cf. Rom. 9. 22, Gal. 6. 1, notes; cf. also καταρτισμόν, Eph. 4. 12, note) 271. the same mind and in the same judgment. Note the repetition of ἐν, thus making each clause more distinct ; νοΐ, referring more directly to the mizd as employed in thinking, and to the Aeart as employed in feeling; γνώμῃ, referring more to the results of thinking CHAPTER I. 9-13. 147 and feeling, judgment, resolution, decision. Cf. νοέω and γινώσκω, Th. Lex. An appeal to the name and character of our Lord Jesus Christ is always the best means of securing union both in mind. and in heart among all true Christians. V. τι. ἐδηλώθη (δηλόω) yap μοι κτέ., For (introducing the reason for the above exhortation) zt was made plain to me (I was informed ) concern- ing you, my brethren (this affectionate address repeated) dy those of Chloe. Whether these were her children, or servants, or other members of her household, and whether her home was in Corinth or in Ephesus, or even in some other city, is now known only to those who have fertile imagina- tions. The Corinthians, however, would understand the reference. For the same const. cf. Rom. 16. Io, 11. Bengel suggests that this report, thus brought to Paul, was not mere tale-bearing, but a Christian duty. This is undoubtedly true ; and the results were most important. — ὅτι ἔριδες. . . εἰσίν, chat there are strifes among you. I think ἔρις is best rendered by our word s¢rzfe. Reference is made to the same state of things as in σχίσματα, verse Io. V.12. λέγω δὲ τοῦτο, And 7 say (7 mean) this (τοῦτο, pointing to what follows). This use of Aéyw is found also in classic Greek; see L. and Sc. — ὅτι ἕκαστος . .. λέγει, κτέ., that each one of you says (one of the following things), Zam of Paul (i.e. a disciple of Paul) ; azd 7 of Apollos, etc. Note the emphatic repetition of ἐγὼ μέν... ἐγὼ δὲ. .. ἐγὼ δὲ... ἐγὼ δέ, bringing out forcibly the conception of the σχίσματα. No one man would say all of these things, but a single one of them, in opposition to all the others. To the last, 7 am of Christ, there could be no objection, only as it was uttered in a factious spirit, thus increasing the σχίσματα and ἔριδες. The grammatical structure of the sentence is peculiar; but ἕκαστος denotes the individuality of the following utter- ances. Cf. 14. 26, for a similar const. w. ἕκαστος. — ᾿Απολλώ : gen. of ᾿Απολλώς, Att. 2d declens. Apollos is first mentioned in Acts 18. 24; again in ΤΟΣ I, seven times in 1-Cor., and once in Tit. 3.13. Whya party should be formed who said, 7 am of Afollos, is not known. Per- haps for the simple and natural reason that he was “an eloquent man, mighty in the Scriptures,” and that they much preferred to hear him preach. — Kya, ist declens., fr. Kng¢as, the Jewish name of Peter (cf. John 1. 43), and the form usually employed by Paul. This party might be composed of those whose tendencies were especially Jewish, and hence opposed to Paul as the acknowledged apostle to the Gentiles. The order of the four names is thought to be historical, — the order in which the four parties arose (Meyer). V. 13. μεμέρισται (μερίζω) ὁ Χριστός ; Ls Christ (the one, sole head of the church, — the one great, perfect bond of union) avided? or, read- ing it as a direct statement, Christ 7s divided! So W-H., Lach., Stanley, 148 NOTES ON FIRST CORINTHIANS. Meyer. It is difficult to decide positively between these two construc- tions. The interrogative form is usually preferred. — μὴ ἸΤαῦλος ἐσταυ- ρώθη (cravpdw) ὑπὲρ ὑμῶν, ἢ κτὲ., Was Paul crucified for you? or were ye baptized into the name of Paul ? — addressed particularly to the Pauline party as a rebuke. Note the force of μή in a question, anticipating a negative answer: eis τὸ ὄνομα κτέ., into the name of Paul, i.e. with a recognition of him as your Lord and Saviour. Cf. τὸ ὄνομα, verse 2, note. “Crux et baptismus nos Christo asserit” (Bengel). Vv. 14-16. εὐχαριστῶ ὅτι Kré. (note the omission of τῷ θεῷ in Tisch. and W-H.), 7 give thanks that 7 baptized no one of you except Crispus and Gaius, lest some one may say (lit. 2x order that not any man may say) that you were baptized into my name. — ἐβάπτισα δὲ Kal τὸν Στεφανᾶ (Ist declens., cf. Κηφᾶ, above) οἶκον, And 7) baptized the household of Stéphdnas also. This is introduced as a correction, on second thought. Stephanas is mentioned again in ch. 16. 15, 17: οἶκον, household, includes both children and servants, cf. Acts 7. 10; also Acts 18. 8, where ¢he faith of the household is mentioned. — λουτόν, desides, Lat. ceterum. — οὐκ οἶδα εἰ, I know not whether, am not aware that, “expresses disbelief or doubt,” L. and Sc. The force of οἶδα, as distinguished from γιγνώσκω, 7. know, decide, judge, may generally, I think, be clearly seen. Cf. Phil. 1. 25, note on οἶδα. --- εἴ twa ἄλλον ἐβάπτισα, whether I baptized any other. Very many in Corinth were undoubtedly converted under Paul’s ministry there; and it would be a matter of much interest to know who officiated for him in the ordinance of baptism. V.17. In what follows (vv. 17-31) Paul justifies his course in devot- ing his entire strength to the preaching of the simple gospel. The line of argument does not seem to be directed specially against the parties above named, unless it be against those who professed to be of Apollos, who prided themselves perhaps on their worldly wisdom. — od yap ἀπέ- στειλέν (ἀπο-στέλλω) pe κτὲ., Lor Christ did not commission me (note the connection between ἀποστέλλω and ἀπόστολος) to baptize, but to preach the gospel. Meyer suggests that the ordinance of baptism, as it was some- thing outward and required no special mental endowments, may have been administered by the ὑπηρέται of the apostle, and refers to Acts 13. 5. We are not, however, by any means to infer that Paul disparaged baptism as the public profession of a death and burial to the former life of sin and a resurrection to a new life of union with Christ. Paul’s own ex- ample on reaching Damascus is noteworthy. After three days of fasting, even before he had eaten anything, he was baptized, and then “ having taken food received strength,” Acts 9. 9, 18, 19. — οὐκ ἐν σοφίᾳ λόγου (connect closely w. εὐαγγελίζεσθαι, and note the absolute neg. οὐκ), mot in wisdom of speech, — not in a cultivated refinement of language or a philo- sophical form of address. Recollect that copia and σοφός were often CHAPTER I. 14-21. 149 used to signify philosophy and philosopher ; and these ideas, especially in Greece, would be naturally associated with them. — ἵνα μὴ κενωθῇ (κενόω, to make empty, fr. κενός, empty) κτὲ., lest the cross of Christ (“the great central point of his preaching, exhibiting man’s guilt and God’s love in their highest degrees and closest connection,” Alf.) de made empty, or void, of no significance and no effect. This might result then, as it does sometimes now, from philosophical speculation. ἵνα μή, 22 order that not, often rendered Zest, Lat. we. Note 6 σταυρὸς τοῦ Χριστοῦ in the emphatic position. In reading the English sentence the words, ¢he cross of Christ, should receive the emphasis. Vv. 18, 19. A confirmation of verse 17, that the cross of Christ would become void if philosophy should become the theme of discourse. — ὁ λόγος yap ὁ τοῦ σταυροῦ κτέ., For the word that of the cross (the story of the cross) is to those who are perishing foolishness. They prefer philo- sophical discourse, lectures on ethical culture. — τοῖς δὲ σωζομένοις κτέ., but to us who are being saved it is God’s power. The present participle in both clauses indicates that which is going on, progressing. Our salva- tion is now only begun, and will not be complete till we reach the end of our course. Cf. Rom. 13. 11, for now is our salvation nearer than when we believed. — δύναμις θεοῦ : cf. Rom. 1. 16. — γέγραπται γάρ (a confir- mation from the Old Test., Is. 29. 14, of the thought just expressed). — ἀπολῶ (ἀπ-ὀλλυμι) κτέ., For it has been written, [ will destroy the wisdom of the wise, and will set at naught, will reject (the LXX. reads κρύψω, zwiell cover up) the prudence of the prudent, or the intelligence of the intelligent : σύνεσις, comm. the faculty of quick comprehension: σοφία, wisdom, phi- losophy. See L. and Sc.; cf. Col. 1. 9, note. V.20. The prophecy just cited is fulfilled, —aot ... ποῦ... ποῦ, where ? where? where? The implied answer is, xowhere,—they have no longer any place. Cf. 15.55; Rom. 3. 27. σοφός, a wise man, a phi- losopher ; γραμματεύς, a scribe, man of letters; συνζητητής (Lex. cu(n- THTHS), a adispyter, a joint investigator ;— τοῦ αἰῶνος τούτου, of this age, this gon, connect with all three of the preceding substantives. — οὐχὶ (emphat. neg., anticipating an affirmative answer) ἐμώρανεν (μωραίνω, to. make foolish, to convict of folly; fr. μωρός, dull, stupid) ὃ θεὸς τὴν σοφίαν τοῦ κόσμου ; has not God made foolish, convicted of folly, the wis- dom, the philosophy, of the world? It had never revealed to a single soul —not to Socrates, not to Plato, not to Aristotle —the one thing most needful for the perishing, condemned sinner to know, how man may be righteous before God. On αἰών cf. Eph. 1. 21; on κότμος, Eph. 2. 2, notes. V. 21. ἐπειδὴ (both temporal and causal, when, after, Lat. post- quam, seeing that, because, Lat. quoniam) γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω (γιγνώσκω) κτὲ., For (supposing an affirmative answer to the 150 NOTES ON FIRST CORINTHIANS. preceding question) seeing that in the wisdom of God the world (Jews and Gentiles) ¢hrough its wisdom knew not God (i.e. the world had failed by the use of its wisdom to know God), (then after this failure) God was well pleased, through the foolishness of that which was pro- claimed (namely, the story of the cross, verse 18), to save those who have faith. ἐν τῇ σοφίᾳ τοῦ θεοῦ, in the wisdom of God. All which is here affirmed —the failure of human wisdom and the triumphant success of the gospel — was brought about in God’s wisdom. οὐκ ἔγνω, knew not, failed to know, i.e. failed to gain that definite and clear knowledge which was indispensable to the salvation of the soul. διὰ τῆς μωρίας κτέ. Cf. verse 18. Have we not in this remarkable statement an epitome of the world’s religious history ? Vv. 22-24. ἐπειδή introduces the subordinate sentence; ἡμεῖς δέ, the principal sentence. This use of δέ (introducing a principal sentence after a subordinate one) occurs also in classic Greek; see L. and Sc. — kal... καί; parallel sentences. The first καί is not conveniently ren- dered. — ἐπειδὴ κτέ., Seeing that Jews demand signs (miraculous signs) and Greeks seek for wisdom, we on the other hand (δέ) proclaim Christ crucified. Ἰουδαῖοι... ."EAAnves, Fews... Greeks (= Jews... Gentiles) : not all of them; hence without the article. — Χριστὸν ἐσταυρωμένον (cravpdw), Christ crucified ;—not Christ as a worker of miracles, nor Christ as a philosopher, a teacher of new and most important truths ; but Christ as crucified, — Christ as dying on the cross for the sins of men. This was the one objective point to which Paul wished to direct the attention of Jews and Greeks alike, although it might be ὦ stumbling-block to Jews and foolishness to Greeks. Cf. ch. 2.2; Gal. 3. 1. — σκάνδαλον, μωρίαν, appos. w. Xp. ἐσταυρωμένον. In this view, as crucified, Christ was to Jews a stumbling-block, a scandal (cf. Gal. 5. 11); to Gentiles foolishness, silliness. We are not in danger of over-emphasizing σκάνδα- λον and μωρίαν. Are there not those, many in number, to whom the story of the cross is still a scandal or a silly absurdity ? — αὐτοῖς δὲ τοῖς κλητοῖς, κτὲ., but to the called themselves (in contrast with those just men- tioned), doth Fews and Greeks, (we proclaim) Christ, God’s power and God's wisdom; i.e. to the called themselves our preaching of Christ crucified brings the conviction that he is God’s power and God’s wisdom, both in union. The above const. of αὐτοῖς is in strict accordance with Greek usage. So Vulg, ἐφεὶς autem vocatis ; Meyer, den Berufenen thres Theils, fiir ihre Personen (cf. 2 Cor. 11.14; Heb. 9. 23). On τοῖς κλητοῖς see verse 2, note on κλητοῖς ἁγίοις. V. 25. ὅτι τὸ μωρὸν τοῦ θεοῦ Kré., Because (a confirmation) chat which is foolish on the part of God (to human view, i.e. his plan of salva- tion through Christ crucified) 7s wiser than man (in all their plans and speculations, which never saved a single soul), avd that which is weak on CMAP TICE ΕἸΣ 2539 Υ. ISI the part of God (as men view it, with reference still to the plan of salva- tion) zs stronger than men (since they never had the power to save a soul from death). V. 26. Βλέπετε yap κτέ., For (introduces a fuller explanation and confirmation in vv. 26-29 of the statement just made) behold your calling, brethren. βλέπετε, either indic. or imperat. in form, seems more natural and forcible as imperat. here. — τὴν κλῆσιν ὑμῶν, your calling ; i.e. your calling to share in the kingdom of God, and your position in the world. The word seems to have here this twofold reference. — ὅτι od πολλοὶ σοφοὶ Kré., (we may supply here either εἰσίν or ἐκλήθησαν ; the ellipsis of the former is more in accordance with Greek usage,) that not many are wise according to the flesh, not many mighty ( powerful, influen- tial), not many noble (of high rank). κατὰ σάρκω, according to the flesh, i.e. in worldly relations and to human view. Vv. 27-29. (No! not the wise, the influential, those of high rank,) ἀλλὰ τὰ μωρὰ... ἐξελέξατο Kré., but the foolish things of the world did God choose out (see Lex. Th. ἐκλέγω, Mid.), select for himself (τὰ μωρά, the things which are foolish, including, of course, the idea of persons). — ἵνα καταισχύνῃ τοὺς σοφούς, that he might put to shame the wise, the philosophers, by showing them the utter worthlessness of their wisdom. Note the emphatic repetition of ἐξελέξατο and of ἵνα καταισχύνῃ. --- τὰ ἀσθενῆ (adj. ἀσθενής, -és), the weak, feeble things ; τὰ ἰσχυρά, the things which are strong, mighty; τὰ ἀγενῆ. . . τὰ ἐξουθενημένα (ἐξ-ουθενέω, fr. οὐθέν = οὐδέν)... τὰ μὴ ὄντα, the things which are ignoble, the low-born, ... the things which are set at naught, counted as nothing, ... the things that are not. Note the subjective neg. μή, the things which in the estt- mation of the world have no existence. Observe also the climax in these three clauses. — ἵνα... καταργήσῃ, that he might make completely (κατα-) dle (useless, unoccupied, ἀργός) the things that are. καταργέω: cf. Rom. 3. 3 and 31; 4.14; Gal. 3.17,—-a much stronger word than καταισχύνω. --- ὅπως μὴ καυχήσηται (καυχάομαι) πᾶσα σάρξ, Zo the end that no flesh may glory (lit. to the end that every flesh, i.e. every mortal man, may not glory, —a frequent Hebraism in N. Test.). — ἐνώπιον τοῦ θεοῦ, in the presence of God, face to face with God. Vv. 30, 31. Our true relation to God, and the only just ground of glorying. — ἐξ αὐτοῦ δὲ κτέ., But of him are ye in Christ Fesus. Note the emphatic words at the beginning and end of the sentence: of Aim, as the source, the author; zz Christ Fesus, the sphere, the vital element. — ὃς ἐγενήθη (a later Doric form for ἐγένετο) σοφία κτέ., who became wisdom tous from God, righteousness as well as sanctification, and redemp- tion. The two words δικαιοσύνη and ἁγιασμός, so closely related in meaning, are closely united grammatically by the conjs. τὲ καί. ἀπὸ θεοῦ connect logically w. ἐγενήθη, became... from God ( proceeding from God). 152 NOTES ON FIRST CORINTHIANS. — ἵνα κτέ., 27: order that (it may come to pass) even as it has been written ; in order that this ancient exhortation may become a present and living reality. — ὃ καυχώμενος κτὲ., He who glories, in the Lord let him glory, — an abbreviated and free citation from the LXX., Jer. 9. 24. ἐν κυρίῳ refers here (as regularly in citations from the O. Test.) to God in the O. Test. sense. CuHap. II. Application of the last paragraph to Paul himself as a preacher in Corinth (Vv. 1-5). Yet he speaks wisdom among those who are perfect, a higher wisdom, apprehended only by the spiritual man (Vv. 6-16). V.1. Kays (-Ξ καὶ ἐγὼ) ἐλθὼν κτέ. 7. also (as becomes, according to the foregoing argument, every preacher of the gospel) zz coming to you, brethren, came, not with any superiority of speech (of eloguence) or of wis- dom | philosophy), in announcing to you the testimony of God. οὐ καθ᾽ ὑπερο- χήν, not according to, not after the manner of, superiority etc. τὸ μαρτύριον τοῦ θεοῦ, the testimony of God, i.e. the testimony in regard to God (objec- tive gen.), namely, what he has done in Christ for the salvation of men (cf. τὸ μαρτύριον τοῦ Xp-, 1-6). Note the punctuation of the sentence, connecting οὐ w. what follows. W-1H. prefer the reading μυστήριον, the mystery of God, that which he has revealed in Christ. V. 2. οὐ γὰρ ἔκρινα εἰδέναι τι ἐν ὑμῖν. What does οὐ qualify? In any ordinary Greek sentence, either classic or N. Test. Greek, the answer would be without hesitation: od qualifies ἔκρινα, and cannot from its po- sition (also from the fact that it is οὐ instead of μή) qualify εἰδέναι, or be joined with τὶ. What, then, making od qualify ἔκρινα, does the sentence mean? How shall we render it to make anysense? Simply enough: for I did not decide, i.e. it was not my determination, 7 was not of a mind, to know anything among you. —é& ph... ἐσταυρωμένον, except Fesus Christ and him (as) crucified (and that too as crucified, though this presentation might be offensive to the taste of many among you). With a slight change of form in the sentence, we may present the idea thus: I had no other thought and determination in coming among you than to preach Christ, and that, too, the crucified Christ. Cf. 1. 23 ff. So the const. is understood by Alf., Meyer, Godet, Ell., et al. “ For I did not resolve to know anything among you, except’’ etc. Alf. ‘Denn ich beschloss nicht (nahm nicht die Aufgabe mir vor), etwas ausser Jesu Christo, und zwar dem Gekreuzigten, unter euch zu wissen.” Meyer. ‘Non enim judicavi me scire aliquid inter vos” etc. Vulg. ‘Non enim judicavi ” etc. Beng. “Denn nicht nahm ich mir vor etwas zu wissen.” De Wette. We may also bear in mind the principle of meiosis, by which a weaker form of expression, or a negation, often suggests something much CHAPTER II. 1-7. 153 stronger, or even a positive affirmation. So here, 7 did not decide to know, suggests and warrants the usual English rendering, 7 determined not to know etc. Cf. οὔ φημι, 7 do not affirm, 7 deny. Verse 14, ov δέχεται, does not receive, i. 6. rejects. V. 3. “Describes the preacher, as the former verse did his theme.” Bengel. — kay ἐν... καὶ ἐν... καὶ ἐν... ἐγενόμην, ard 7 was (lit. 7 became) in weakness and in fear and in much trembling (in view appar- ently of the weighty responsibility resting upon him). A remarkable statement as coming from the great apostle to the Gentiles. ἐν and the dat. with a verb of motion implies not only the coming into a state, but the continuance in it. Note the repetition of ἐν, making each noun more distinct. —mpos ὑμᾶς, 27 relation to you, or with you (cf. πρός w. acc., Rom. 5.1; Johni.1). Whether there is any reference here to physical infir- mity is doubtful. ἐγενόμην is not, I think, used in the sense of ἦλθον, verse I. Vv. 4,5. καὶ ὁ λόγος μου κτέ. And my word (includes the two ideas of ratio and oratio, argument and delivery) avd my proclamation (lit. the thing proclaimed) (were) not in persuasive words of wisdom (of philosophy). — GAN’ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως. The gen. may be taken as objective, 2 demonstration of etc.; 1. 6. i pointing to, in demonstrating the presence of etc.; or as subjective, 7x demonstration belonging to and springing from the Spirit and power (of God). The latter seems best suited to the connection. —tva q πίστις ὑμῶν Kré., 271 order that your faith may not be in (as the vital element) men’s wisdom, but in God’s power. Who can estimate the difference! ἵνα xré. indicates the divine purpose, in which that of Paul was wholly absorbed, and is closely connected with the thought of verse 4. V.6. Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείους, And yet we (Paul and the other apostles) speak wisdom among those who are perfect (or full-grown). δέ serves both as a connective and as adversative. Its force is similar to that of our frequent expression, avd yet. Note that λαλέω is always in the N. T. used in a dignified sense ; never in the sense, ¢o chatter, to prat- tle. τέλειοι, full-grown, complete; in oppos. to νήπιοι (ch. 3. 1. Cf. Eph. 4. 13, note). — σοφίαν δὲ οὐ κτέ., but a wisdom not of this world nor of the rulers of this world (this gon) who are coming to naught. The leading truths of Christianity contain a wisdom which will make all mere human authority and philosophy zd/e and wseless (ἀργός). Note the pres. particip., indicating something already begun and in progress. V. 7. ἀλλὰ (antithetical to οὐ... οὐδὲ κτέ.) λαλοῦμεν κτέ. (a wisdom not of this world etc.), but we speak God’s wisdom. —év μυστηρίῳ τὴν ἀποκεκρυμμένην (ἀποκρύπτω), 272 a mystery the (wisdom) which has been concealed, or hidden. The word mystery does not, as it is now often understood, signify something inexplicable or above human intelligence, 154 NOTES ON FIRST CORINTHIANS. but rather something which has been kept secret and not hitherto re- vealed. We speak God’s wisdom in a mystery, i. 6. in the sphere of a mystery; “as handling, or dealing with,a mystery.” Alf. Though the clause is to be connected closely with λαλοῦμεν, yet it should not be dis- connected in thought with what directly precedes and follows it. For the use of this word, cf. Eph. 3. 4; Col. 1. 27; Rom. 16. 25. — ἣν προώρισεν (προ-ορίζω, ὅρος, a boundary, Lat. terminus) 6 θεὸς κτέ., which (wisdom, in- cluding the idea of the divine plan and purpose in our redemption) God predetermined ages ago (lit. before the ages, or eons) with a view to, or for, our glory (eis w. the acc., directing the thought into). V.8. ἣν. .. ἔγνωκεν (pf. of γιγνώσκω), which (wisdom) 710 one of the rulers of this world (this age or gon) has known. The rulers, i.e. the fore- most men; much less the common people. — εἰ yap ἔγνωσαν (2 aor. act.), οὐκ ἂν. .. ἐσταύρωσαν (1 aor. act. cravpdw), for (proof of the foregoing) if they had known it, they would not have crucified (would not have put to death, and that too an ignominious and most painful death) the Lord of glory. How little did Annas and Caiaphas, Pilate and Herod, under- stand the wisdom of God, shrewd as they may have been and doubtless were in the wisdom of the world! How little did they understand what they were about! Cf. Luke 23. 34; Acts 3. 17. V.9. ἀλλὰ καθὼς γέγραπται ἃ ὀφθαλμὸς οὐκ εἶδεν κτέ., but even as it has been written; what things eye saw not and ear heard not and (what) entered not on a human heart, what God prepared for those who love him. There is much doubt respecting the grammatical construction. Perhaps the simplest is to bear in mind λαλοῦμεν above. We should then with the cita- tion connect in thought, ¢hese are the things which we speak. But whence the citation? On this point there has been much discussion. The opin- ions of scholars seem to be about equally divided between the two sup- positions that it is taken from a lost apocryphal book, and that it is a free citation from Is. 64. 4, and 65. 17. Alford very properly remarks, “Such minglings together of clauses from various parts are not unexam- pled with the Ap., especially when, as here, he is not citing as authority, but merely ¢//ustrating his argument by O. T. expressions.” This point is well taken. The distinction would certainly be recognized in any modern argument. But let us not, in this inquiry respecting the origin of the citation, lose sight of the sublime truth contained in the words. How inspiring to our hopes! V. το. ἡμῖν (emphat. posit.) δὲ ἀπεκάλυψεν (ἀπο-καλύπτω) κτὲέ. But to ws (i. 6. Paul and the other apostles; cf. verse 6, note) God revealed them through the (or his) Spirit. δέ antithetical to the statement, what eye did not see etc.; buttousetc. ἀποκαλύπτω, to uncover, to disclose, reveal. Cf. ἀποκάλυψις, apocalypse, revelation. διά, through; the Holy Spirit viewed here as the medium of communication. Cf. Eph. 1. 17, note; 3. 3 and 5, CHAPTER II. 8-13. 155 note. — τὸ yap (a confirmation of the statement that the revelation was made through the Spirit) πνεῦμα πάντα ἐραυνᾷ (ἐραυνάω, Alexandrine form of ἐρευνάω) κτέ. For the Spirit searches (explores) all things, even the depths of God. βάθη, fr. βάθος, subst., cf. Rom. 11. 33 ; not fr. βαθύς, adj., which would be τὰ βαθέα. Cf. Apoc. 2. 24. V.11. τίς yap (a confirmation of the statement just made) ol8ev κτέ. For who of men knows (ts cognizant of) the things of the man (the human being) except the spirit of the man which is in him? τοῦ ἀνθρώπου, of the man, i.e. of some definite, individual man. How often we are at a loss, in spite of smooth words, as to the actual thoughts, plans, purposes, deep within the individual man. —obtws kal... ἔγνωκεν κτέ. So the things of God also no one has known (definitely), except the Spirit of God. οὐδείς, no one etc. This is not to be taken as exclusive of the Son; but of all created intelligences. For a statement of the unity in knowledge of the Father and the Son, see Luke Io. 22. V.12. ἡμεῖς δὲ κτέ. But we (same as ἡμῖν δὲ, verse 10) received not the spirit of the world (i. e. of the men of this unbelieving world, perhaps with a reference to the ἄρχοντες τοῦ αἰῶνος τούτου, vv. 6-8). Is the word “spirit”? here to be understood of an actual person? Most expositors understand it in the abstract sense; but Meyer, Alf., Kling, et al. con- sider it to mean the same as “the god of this world,” 2 Cor. 4. 4; τοῦ διαβόλου, Eph. 6. 11. This view, however, is not taken by Ell. and Godet. It is certainly very doubtful whether the writer had this in mind. ---ὀἀλλὰ τὸ πνεῦμα TO ἐκ τοῦ θεοῦ, but the Spirit which is from (lit. out from) God: aus Gott ist (ausgegangen ist auf die Glaubigen). Meyer. — va εἰδῶμεν (subjunc. of οἶδα)... χαρισθέντα (χαρίζω) ἡμῖν, that we may know the things graciously given to us of God ; namely, ἃ ἡτοίμασεν ὃ θεὸς τοῖς ἀγαπῶσιν αὐτόν (verse 9); the things of which we have now only the earnest. V. 13. ἃ kat λαλοῦμεν Kré., which things (τὰ... χαρισθέντα ἡμῖν) we speak also (we not only know them, but speak them), zot zx words taught by human wisdom. Note the full force of διδακτός, caught, capable of being taught. Also the full meaning of λόγος, a word, argument, discourse. Latin, ratio et oratio. Akin to λέγω. See Lex., λόγος and λέγω. We may render the clause thus: xot in words which human wis- dom teaches or can teach. — ἀλλ᾽ ἐν διδακτοῖς πνεύματος, but 271 (words) taught by the Spirit. The gen. in each clause is closely connected w. the verb. adj. Cf. Winer, § 30. 4. --- πνευματικοῖς πνευματικὰ συνκρίνοντες (συνκρίνω, Att. συγκρίνω), combining, comparing, spiritual things with spir- itual ; or examining, discerning spiritual things side by side (ovv-) with spiritual. This principle would be violated by seeking to communicate spiritual truths in words as they are taught by human wisdom. Let the student take some of the leading words of the N. T., as πίστις, χάρις, 156 NOTES ON FIRST CORINTHIANS. (wh, φῶς, σωτηρία, δικαιοσύνη, ἁμαρτία, θάνατος, and many others, and com- pare their spiritual meaning, as used in the N. T., with their classical meaning as found in philosophical writings. I think he will be struck with the force and propriety of the principle here announced by the apostle. Among the various interpretations of this clause, the above is generally preferred. Many, however, from Chrys. down to the present, understand πνευματικοῖς as masc., and συνκρίνοντες as meaning zvzlerpreting, explain- ing ; thus, interpreting, or explaining, spiritual truths to spiritual persons. This view is adopted by Alf. (later editions), Stanley, Godet, et al.; but not by Edwards or Ell. See Lex. Th., συγκρίνω. V.14. Ψψυχικὸς δὲ ἄνθρωπος κτέ. but an unconverted (or unregenerate) man does not receive the things of the Spirit of God. ψυχικός is rendered natural, unspiritual, psychical, animal (Alf.). I think, however, the idea is conveyed clearly and correctly here, in connection w. ἄνθρωπος, by either of the common words unconverted or unregencrate. ψυχικός is the opposite of πνευματικός, and means one whose higher nature, the πνεῦμα, has not been pervaded and enlightened by the Holy Spirit. It is not essentially different from σαρκικός, 3. 1. — οὐ δέχεται, does not receive ; 1. 6. rejects. —wwpla γὰρ. . . ἐστίν, for (the logical reason why he rejects them) fo him they are foolishness. Cf. τ. 18. --- καὶ οὐ δύναται γνῶναι (γιγνώσκω), and he is not able (so long as he remains Wuxueds) to know (them). He is not ina suitable condition to recognize them. — ὅτι (in- troduces the cause of his not receiving and of his inability) πνευματικώς ἀνακρίνεται, because they are spiritually (i. e. by the spirit enlightened and pervaded by the Holy Spirit) judged, or examined. Such a person has not the requisite faculties in operation, by which he can judge of the things of the Spirit of God. Does not this explain the phenomenon, so often witnessed now, of the apparent blindness to the truths and claims of the gospel in so many persons who are otherwise, on all other sub- jects, remarkably intelligent ? V.15. 6 ϑὲ πνευματικὸς dvaxplve πάντα, But the spiritual man (the regenerate man, whose πνεῦμα is pervaded by the Holy Spirit) zudges, or examines, all things, i.e. all spiritual things, τὰ τοῦ πνεύματος τοῦ θεοῦ, or perhaps in a wider sense, as some understand it, “everything which presents itself to his judgment.” Meyer. — αὐτὸς δὲ... dvaxptverat, bul he himself is judged, examined (and properly understood) 4y 20 one, i. e. by no one who is not πνευματικός, enlightened by the Holy Spirit. He stands in his real, inner, character immeasurably above the ψυχικὸς ἄνθρω- πος, the unregenerate man. The motives of his life are an enigma, be- yond any possible solution. This is as fully true now as ever. To the mere worldling the career of such a man as Carey or Judson is a stupen- dous folly, and utterly incomprehensible. CHARTERS ΤΙ 1.:: 111 3. 157 V. 16. A confirmation of the last half of verse 15. No unregenerate man understands the mind of the Lord. We who are spiritual (πνευματι- κοί) possess this mind, —the mind of Christ. Therefore, no unregen- erate man understands the mind which we possess. τίς γὰρ ἔγνω νοῦν κυρίου, ὃς συμβιβάσει (συμβιβάζω) αὐτόν; (The idea is put in the form of a citation from the O. T.). For who has known the mind of the Lord (has so far understood his mind) that he will instruct him ? The ready and spon- taneous answer is, 220 man. Note the relat. ὅς, so that he. See Lex. Th. 8s, 7. The citation is from Is. 40. 13, nearly in the words of the LXX. νοῦν, the mind, thoughts, plans. συμβιβάσει, will instruct, teach ; so used in the LX X.; a usage purely biblical. Lex. Th. — ἡμεῖς δὲ νοῦν Xp- ἔχο- μεν, but we (emphat.) ave the mind of Christ ; and thus are raised above the ordinary human judgment; are able to examine and judge all spirit- ual things. CHap. III. Application of the preceding principles to the church in Corinth (vv. 1-4). The mutual relations, the work, and the reward of each one who had preached the gospel among them (vv. 5-15). A solemn warning to the church (vv. 16-23). V. τ. Κἀγώ (= καὶ ἐγώ), And (in accordance with what I have just said) Z, etc. In coming among you I did not find you capable of receiv- ing and understanding the τὰ τοῦ πνεύματος τοῦ θεοῦ. Note again the kindly address, ἀδελφοί. --- οὐκ ἠδυνήθην (δύναμαι, w. double augment) λαλῆσαι Kré., was not able to speak to you as to persons who were spiritual (who were enlightened by the Holy Spirit). — ἀλλ’ ὡς σαρκίνοις κτέ,, but (I was only able to speak to you) as to persons who were carnal, as to babes in Christ. σάρκινος, made of flesh, fleshly, carnal (cf. 2 Cor. 3. 3) 3 σαρκικός, pertaining to the flesh, sensual, carnal, (L. and Sc. regard them as nearly synonymous; cf. Thayer.) Note the important word ὧς, as, as if, He does not say they were actually in the fullest sense carza/. He could hardly in that case address them as ἀδελφοί. ὡς often denotes that which is merely apparent; cf. 4. 1, 9, as 27 to persons who were carnal, as if to babes in Christ, i.e. to those who had acquired no spiritual maturity. Though they were as babes, he recognizes the fact that they were in Christ; and this clause corrects any possible misunderstanding of ὡς oapkivots. Vv. 2, 3. Carrying out the figure of babes, he says, yada... ἐπότισα (ποτίζω), οὐ βρῶμα, 7 gave you milk to drink, (1 did) ot (give you) some- thing to be eaten, solid food. The word meat, as now usually understood, means flesh of some kind, and hence is not a good rendering of βρῶμα. Note the zeugma in this sentence: ἐπότισα, 7 gave to drink, governs both nouns, but is suited in meaning only to γάλα. Winer, ὃ 66. 2, 6. — οὔπω yap ἐδύνασθε, for ye were not yet able (to bear solid food, sc. 158 NOTES ON FIRST CORINTHIANS. βρῶμα ἐσθίειν; or ἐδύνασθε may be taken absolutely, ye were not yet strong). — GAN οὐδὲ ἔτι viv δύνασθε, but “711 (ἔτι) mot even (οὐδέ) now are ye able (to bear it). — ἔτι γὰρ σαρκικοί ἐστε, for ye are still carnal, — influenced by desires and appetites belonging to the flesh. Cf. Rom. 7.14, note. — ὅπου yap ... ἔρις, οὐχὶ κτέ., or where (there 15) among you jealousy and strife, are you not carnal εἰς. ἢ ὅπου is a frequent word in N. Test. Greek, and has in every other passage the signification where, in what place; many, however, understand it here as causal, whereas, Lat. guando. But is it necessary to depart from the ordinary meaning here? Ithink not. The apostle says, where there is etc., there is proof that you ave still carnal. The jealousy and strife were not universal, but only local; existing perhaps in many places and relations, still not per- vading their entire organization and life. The sentence is equally logical if we adhere thus to the ordinary meaning of ὅπου. So Alf., “ ὅπου, not = ἐπεί, but putting the assumption in a Joca/ form.”? — κατὰ ἄνθρωπον, after the manner of a human being (cf. Rom. 3. 5), — as an unregenerate man ; essentially the same idea as κατὰ σάρκα, Rom. 8.4. “Τί was natural for the Jews to see in man (D8), ¢he earthly, an implication of what was defective, imperfect; indeed, the exact antithesis to God and what- ever was godlike.” Kling. Vv. 4, 5. ὅταν yap λέγῃ τις κτέ., For when any one says, 7 am of Paul, and another (says), 7) (am) of Apollos, are ye not men? Cf. note on ἄνθρωπον, verse 3. Observe ὅπου γάρ... ὅταν γάρ, For where... or when: ἐγὼ mév,... ἐγώ (without the δέ, correl. w. μέν) : ἕτερος δέ, and another, not correl. w. ἐγὼ μέν. Only two parties are here named, —that of Paul and that of Apollos,— as these were no doubt the most influential and the most prominent in the mind of Paul; besides, they are mentioned as “a sample of the sectarian spirit prevalent.” Alf. — τί οὖν ἐστὶν κτέ., What then (a question suggested by the existing party spirit) zs Apollos? and what is Paul? The reading ti; what? st. τίς ; who? directs attention more pointedly to their humble position and char- acter. The answer is direct and distinct. — διάκονοι δι᾽ ὧν κτέ., Servants (nothing more) through whom (as the instrument or means, διά, --- not as the source or origin) ye came to have faith. Tf we can retain the radical connection between πίστις and πιστεύω, and if the force of the aor., denoting entrance into a state or condition (Good., § 200, Note 5, (b), H-A. 841), can be represented in English, it will be more exact and true to the original. διάκονοι is not well rendered here by the word mzvisters, as this word has now acquired a technical sense much more limited than διάκονοι, servants. — καὶ ἑκάστῳ (emphat. posit.) ὡς ὃ κύριος ἔδωκεν, even as the Lord gave (this faith) to each one. Cf. Rom. 12. 3. Expositors differ on the question whether 6 κύριος here means God (6 θεός, cf. Rom. 12. 3) or the Lord Jesus Christ; nor is it at all important to settle CHAPTER III. 4-10. 159 ‘this question. The statement of Paul is simply this, that their faith was not of human, but of divine origin. Vv. 6,7. The true position and work of Paul and Apollos shown by a familiar illustration. — ἐγὼ ἐφύτευσα (φυτεύω), . . . ηὔξανεν (αὐξάνω), 7 planted (Paul was the first to preach the gospel in Corinth; he was followed by Apollos), Apollos watered, but God caused the (continued) growth. Note the force of the impf. in the last clause, and of the aor. in the two preceding: ἐπότισεν here in a secondary sense; the primary meaning in verse 2. What was planted and watered and made to grow is plain from the connection, — the faith of the church, δ ὧν ἐπιστεύ- gate, verse 5. — ὥστε (here followed by the indic. to denote the actual result) οὔτε ὁ φυτεύων ἔστιν τι κτὲ., And so neither he who plants ts any- thing (alone and independently), zor he who waters, but he who causes the growth, God (is everything, sc. τὰ πάντα ἐστίν, suggested logically by theconnection. Cf. ch. 7. 19; 15.28; Col, 3. En). Vv. 8, 9. ὃ φυτεύων δὲ Kal ὁ ποτίζων ἕν εἰσιν, Mow he who plants and he who waters are one (neut. one thing). Although neither is anything alone and disunited (verse 7), yet together and united they are one in service, one in heart; and this is all opposed to the divisions and factions now existing among you. — ἕκαστος δὲ. . . λήμψεται (Att. λήψεται, fr. λαμβάνω) Kxré., but cach (laborer in the one great work) shall receive his own reward according to his own toil. (Note the emphatic repetition of tov.) United in work, and nothing if not united; yet each shall receive his own individual reward, according to his own toil. How im- portant and encouraging to Christian laborers, in whatever field, for all time, this great principle! — θεοῦ yap ἐσμεν συνεργοί, For we (those who have preached the gospel among you) are God’s fellow-workers. This may mean fellow-workers of God, belonging to him, under him (so Bengel, Flatt, Olsh., et al.) ; or /ellow-workers with God (so Alf., Meyer, Kling, Edwards, Ell., Godet, and the majority). Cf. for this latter const. Rom. 16. 3, 9, 21; Philem. 24; and many other passages where συνεργός occurs. This clause, introduced by γάρ, is usually understood as giving a reason for the oneness of all Christian workers. May it not also sug- gest a reason, and a very good one, why each will receive his own re- ward ὃ — θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε, ye (note the change of person) ave God’s tilled field (γεώργιον, fr. yéa, γῆ, earth, land, and ἔργον, work,—the two compounded, a farm, a tilled field; the word husbandry in this sense is little used now, and would not be generally understood aright), God’s building. On this tilled field and this building God’s fellow-laborers are employed. Under these two distinct meta- phors the church in Corinth is presented. V. το. The first metaphor, in verse 9 (γεώργιον), is the basis of the thought in vv. 6-8. The thought in the second metaphor (οἰκοδομή) is 160 NOTES ON FIRST CORINTHIANS. now taken up and carried through verse 15. — Kara τὴν χάριν. .. δοθεῖσάν μοι, According to God’s grace which was given tome. Note the prominence of this thought. — ὡς σοφὸς ἀρχιτέκτων κτέ., as a wise master-builder, a skilful architect, 7 laid ( placed ) a foundation. What this foundation was appears in verse 11. Cf. ch. 2. 1, 2. — ἄλλος δὲ ἔποικο- Sopet, and another (indefinite, any one who comes after me) Jduz/ds upon (it). — ἕκαστος δὲ βλεπέτω πῶς κτέ., but let each one give heed, look, how (i.e. in what manner and with what sort of material) he duz/ds upon (zt). V. τι. θεμέλιον (masc.) yap ἄλλον... θεῖναι (τίθημι), For (intro- duces the reason for the exhortation, et each one give heed etc.) another foundation no one is able to lay (yet he may build upon it something worthless, verse 12). — παρὰ τὸν κείμενον, except (Leside, differing from ; see Lex. Th. παρά, III. 2) that which is laid (κεῖμαι, as pass. of τέθημι, L. and Sc.). — ὅς ἐστιν ᾿Ιησοῦς Χριστός, which ( foundation) is Fesus Christ. Observe he does not say simply which is the Christ, the Messiah, but Yesus Christ, i.e. the Messiah, who had already appeared in the person of Jesus Christ. V. 12. εἰ δέ τις ἐποικοδομεῖ κτέ., But if any one builds upon the foun- dation (the one, only foundation, different materials) gold, silver, costly stones, (all of these are precious materials, or) wood, hay, stubble, (cheap or altogether worthless and inflammable materials.) We may suppose a Christian church resting on the true foundation, Jesus Christ; and on this foundation precious materials, the true and genuine doctrines of Christianity, exemplified in actual Christian living; or, on the other hand, worthless materials, unsound doctrines, and questionable, or worse than questionable living. All of these things may be witnessed now as fully as they were witnessed in the Corinthian church, or in other churches, in the days of the apostles. The figurative language is certainly intelligible and very striking. V. 13. ἑκάστου τὸ ἔργον φανερὸν γενήσεται (the apodosis of the sen- tence, following the protasis in verse 12), each man’s work (the work of cach) will become manifest, open to sight (φαίνομαι). ---- ἣ yap (introduces the confirmation of the preceding) ἡμέρα δηλώσει, for the day will make zt (the work of each man) Alain, clear. % ἡμέρα has been understood and explained in a variety of ways. Most expositors now understand it to mean the great day,-the final day (cf. 2 Pet. 3. 12). It may be said that the final day was too far distant to make plain the work of that day. But is this true? Will not the final day make plain the work of each one from the beginning to the end of time? Rey. 20. 11-15. —8tu ἐν πυρὶ ἀποκαλύπτεται, because it (the day) 7s revealed (pres. tense to denote the certainty of the future event) zz fire (the element in which the day will be revealed. Cf. 2 Thess. 1.8). Some understand τὸ ἔργον as the CHAPTER III. 11-17. 161 subj. of ἀποκαλύπτεται; but that seems less natural. καὶ ἑκάστου Td ἔργον . . . δοκιμάσει (δοκιμάζω), azd each man’s work, of what sort it zs, the fire itself will test, try, prove. τὸ ἔργον is thus viewed as the obj. of δοκιμάσει, and αὐτό as intensive w. πῦρ; or, τὸ ἔργον may be the subj. of ἐστίν, and αὐτό the obj. of δοκ-. The sense remains the same. Vv. 14,15. εἴ τινος τὸ ἔργον μενεῖ κτέ. Lf the work of any man, which he has built upon (the foundation), shall remain (not consumed by the fire), he will receive a reward (for his labor).—et τινος. . . κατα-καήσεται (κατα- καίω), ζημιωθήσεταν (ζημιόω). Lf the work of any one shall be burned down (κατα- intens. shall be completely burned), he will be made to suffer loss. —abros δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός, but he himself (he in his own person) zw/7// de saved (will attain the salvation through Christ, since he is on the true foundation. Cf. vv. 10, 11), yet so as through fire. The full meaning of the emphatic word οὕτως is not well presented in these English words. The punctuation of Alf., dzt so, as through fire, makes the thought clearer. For οὕτως, ὧς, usually viewed as correlative, cf. ch. 4.1; 9. 26; Eph. 5. 33. In each of these instances, however, a verb is expressed w. οὕτως, thus making its force much plainer. Here, the meaning seems to be, yet thus, i.e. in securing this salvation (he will be) as 27 (rushing) through a fire. Vulg. sic tamen quast perignem. Luther, so doch, als durchs Feuer. Meyer, so jedoch wie durch Feuer hindurch. The figure is that of a builder. He has a good founda- tion, and is engaged in erecting a worthless superstructure, which takes fire. He barely escapes with his life, and that by rushing through the fire. This figure applies specially to the various religious teachers in the Corinthian church. This passage has been used in confirmation of the doctrine of purgatorial fire. Few of us will find this doctrine here. It overlooks the force of ὧς, as if, as it were. The apostle does not say he will be saved by fire, or through fire ; but, as if through (i. 6. rushing through) a fire. Vv. 16,17. A new thought, introduced under a new figure. — Οὐκ οἴδατε, Do ye not know, are ye not aware. This direct, personal address is frequent in this epistle ; elsewhere in the epistles of Paul, only twice, Rom. 6. 16; 11. 2. ---ὅτι ναὸς θεοῦ ἐστὲ κτέ., that ye are a temple of God and (that) the Spirit of God dwells in you? Alf., Meyer, Stanley, ΕἸ]., et al. render, the temple of God, with reference to the Jewish conception of one temple. Either rendering is grammatical, and the difference in thought does not seem to me important. Perhaps it would be still better to translate ναὸς θεοῦ, Goa’s temple. This thought must have been most solemn and striking to the Corinthians. Is it any less true of Christians now ὃ --- εἴ τις τὸν (article expressed here) ναὸν... φθείρει, φθερεῖ (fut.) τοῦτον 6 θεός. (Note the striking χιασμός, diagonal arrange- ment, of this period.) JZfany man destroys (in any way damages or mars) 3 162 NOTES ON FIRST CORINTHIANS. the temple of God, this man will God destroy. (We cannot well in English preserve the χιασμός of the Greek.) This sentence is thought to express a well-known fact respecting the temple at Jerusalem; but the spiritual application of it is made apparent in what follows. —6 γὰρ vats... ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς, for (reason for the last statement) the tem- ple of God ts holy (being the dwelling-place of God), of which character (i. εἰ ἅγιοι) ave ye. So Alf., Ell., Meyer, Kling, Hofmann, De Wette, Godet, et al. Many others make οἵτινες refer to ναός, which (temple) are ye. The plur. οἵτινες agrees w. the following ὑμεῖς. Winer, p. 166. Vv. 18-20. A warning to those who laid some claim to superior wis- ἄοιῃη. --- Μηδεὶς. . . ἐξαπατάτω, Let no one deceive (pres. imperat. con- tinue to deceive) himself. This is something by no means difficult or uncommon; and not less unfortunate than to deceive others. —e τις δοκεῖ σοφὸς εἶναι κτέ., Lf any man seems (either to others or to himself. The latter suits the connection best) fo be wise among you in this ( pass- ing) world (or, in this passing age, this eon), let him become a fool (let him renounce all his pretensions to worldly wisdom, and consent to become a fool in the eyes of the world), 27 order that he may become wise (truly wise, in that wisdom which is divine). Cf. Col. 2. 2, 3; also John 9. 39. --- ἢ γὰρ σοφία τοῦ κόσμου τούτου xré., Hor (confirmatory and explanatory) the wisdom of this world (in the present order of things) zs foolishness with God. And this last statement is confirmed by a quotation from the O. T., Job 5. 13, containing only part of a period: ὃ δρασσόμενος (δράσσομαι) κτὲ., He that takes (seizes, grasps) the wise in their own craftiness (unscru- pulous conduct, knavery united with cunning). The expression implies man’s weakness and folly in the sight of God. The warning here re- minds one of a prominent feature in the teaching of Socrates and of Lord Bacon, embodied in the words “the conceit of wisdom without the reality.” Note the distinction above made between 6 κόσμος, the world with respect to the existing order of things, and ὁ αἰών, the world as something passing away. —kal πάλιν. Another citation from the O. Test., Ps. 94. 11, in the exact words of the LXX., except that σοφῶν is substituted for ἀνθρώπων (Heb. DIS); thus, without changing the leading thought, making it more pointed and expressive in this connection. — κύ- ριος γινώσκει κτὲέ. Zhe Lord (Jehovah) knows (definitely, positively) the reasonings (of men, even) of ¢he wise, that they (the reasonings) ave empty (having nothing in them. See Lex. μάταιος). Vv. 21, 23. ὥστε (here followed by a finite mood) μηδεὶς καυχάσθω (xavxdoua) ἐν av0-, wherefore let no one glory in men (as the sphere of glorying), the opposite of ἐν κυρίῳ, I. 31. Paul has in mind particularly the different parties in the church, which gloried in their favorite preach- ers and teachers. —mdvta (emphatic posit.) γὰρ ὑμῶν ἐστίν, For all things are yours. ‘“‘ For such boasting is a degradation to those who are CHAPTERS III. 18—IV. 1. 163 heirs of all things, and for whom all, whether ministers or events or the world itself, ave working together.” Alf. Verse 22 specifies some of the things suggested by πάντα. Note that after saying Paul, Apollos, Cephas, he does not add εἴτε Χριστός, but introduces quite a different category, and then repeats πάντα ὑμῶν. Note the punctuation of Tisch., making three distinct classes in the entire category: whether Paul or Apollos or Cephas, or the world or life or death, or things present or things future, persons, circumstances, times. In what sense can it be said that all these things belong to the Christian? I think the answer is, that they all work together for his good. Cf. Rom. 8. 28, --- ἐνεστῶτα, ἐν- iornu:; perf. act. particip. év-eornkws, or ἐν-εστώς, -ὥσα, -ds; neut. pl. ἐν-εστῶτα, pres. in meaning. — ὑμεῖς δὲ Χριστοῦ, Χριστὸς δὲ θεοῦ, but ye are Christ's and Christ is God’s. —8é, but. So Alf., Ell., Poor, Meyer, and Luther ader ; and, R. V. “The idea of the subordination of Christ under God is necessarily involved in the strict monotheism of the N. Test. and in the relation of Christ as Son to the Father.” Meyer. Cf. ch. 11. 3. And yet this relation was understood by the Jews as implying equality with the Father. Jno. 5. 18. For a full discusssion of this subject, consult the well-known works on Biblical Theology. But why does Paul add this last clause, as it does not strengthen the exhortation not to glory in men? Evidently to leave no excuse to that party in the church which boasted with a factious spirit, ἐγὼ δὲ Χριστοῦ, J am of Christ. Ye are Christ's and Christ is Goa’s ; what could present more forcibly the unity of ail believers? CHAP. IV. The right point of view from which to regard Christian teachers (vv. 1-5). The references to Apollos and him- self intended to divest them of all party spirit and pride. Then follows a graphic picture of the condition in this present life of the apostles themselves, —a picture calculated to put to shame all their worldly pride (vv. 6-13). The spirit in which he has written what precedes, and his object. His purpose in sending to them Timothy. He will soon himself come, either with a rod or in love, as their condition may require (vv. 14-21). V. 1. Οὕτως... ἄνθρωπος, Thus (in the light just presented) Zt a man (any one) regard (estimate, account) us (Paul and Apollos). It is usual here, as in 3. 15, to view οὕτως... ὧς as correlat. Yet the ordi- nary meaning of οὕτως, and its emphatic position, lead me very decidedly to take a different view, as above presented. So Meyer, who renders οὕτως, Unter diesen Gesichtspunct, and refers to what precedes, 3. 21, ff. Luther, Dafiir halte uns jedermann. So also Poor, note in Lange. — ὡς ὑπηρέτας Χριστοῦ, as servants of Christ. The word ministers conveys 164 NOTES ON FIRST CORINTHIANS. now a wholly different idea to most minds. δοῦλος, @ bond-servant ; διά- kovos, an attendant, wtting-man, servant ; ὑπηρέτης, an under-rower, at- tendant, servant. The last word seems to denote a servant of lower rank than διάκονος. ---- καὶ οἰκονόμους μυστηρίων Cest, and stewurds of God’s mysteries (those things which have been concealed from the world in ages past, but are now made known through us). Between the head of the household and the stewards was the son; hence while Paul and Apollos were stewards of the mysteries of God, they were at the same time servants of Christ. Vv. 2, 3. ὧδε, Here, i.e. in this office of steward. So it is usually understood. Alf. ere, i.e.on earth; but this seems irrelevant in the connection. —Aoundy, moreover, besides. Cf. 1. 16.—{nretrar, 22 ἐξ sought, it is required. —va .. . εὑρεϑῇ (εὑρίσκω) that (the requirement is made in order that) a man be found faithful, trustworthy (be found corresponds logically to zt zs sought).— ἐμοὶ δὲ... εἰς ἐλάχιστόν ἐστιν ἵνα κτέ., But to me it is an olject of the least possible importance that εἴς. εἰς ἐλά- χιστον (shrinking away) Ζγέο a very little, into (the) least.—Wwa... ava- κριθῶ (dva-Kpivw), that (in order that) 7 may be judged, or closely examined, by you, i.e. so as to ascertain whether I am faithful or not. —% ὑπὸ ἀνθρωπίνης ἡμέρας, or by a human day, i.e. a court day, by a human tri- bunal. The expression seems to be used in contrast with the thought ἡμέρα Kuptov.— ἀλλ᾽ οὐδὲ . . . ἀνακρίνω, but L do not even judge myself, i.e. in this respect, to ascertain whether I am deemed faithful. I am not the right person to sit in judgment for this purpose. Cf. vv. 4, 5. V. 4. The antithesis to the last clause appears in the end of this verse 6 δὲ dvaxpivav με xré. The two intervening clauses are paren- thetical. —ovSiv γὰρ ἐμαυτῷ σύνοιδα (see Lex. Th., συν-εἶδον, perf. 2, on the meaning of ἐμαυτῷ σύνοιδα), for [am conscious of nothing, i.e. of no delinquency in my official relations to you. Cf. vv. 1, 2. ---ὀλλ᾽ οὐκ ἐν τούτῳ δεδικαίωμαι, yet not in this am I declared righteous ; in this, i.e. in the fact that I am not conscious of any delinquency, for the reason that my own consciousness is not the ground on which I am declared right- eous.—6 δὲ ἀνακρίνων pe κύριός ἐστιν, but he who judges me is the Lord (i. e. Christ, as in verse 5); since his judgment is unerring, while my own judgment of myself is far from infallible. V. 5. ὥστε (used here again w. a finite mood. Cf. 3. 21) ph... κρίνετε, zwherefore do not judge (pres. imperat.) anything before a suit- able time, prematurely. The exhortation has reference particularly to their discussions respecting Paul, Apollos, and Cephas. The next clause points out when the suitable time will come and who will fur- nish infallible means for a righteous judgment.—éws ἂν ἔλθῃ κτέ., until the Lord shall have come. Any human judgment before this would be premature. Whether this clause refers to his final coming CHAPTER IV. 2-7. 165 at the end of the world, or to his coming to each of them individually, makes practically no difference so far as the exhortation is concerned. I understand it in the latter sense. Cf. Phil. 1. 6, note. I have no doubt whatever that the members of the Corinthian Church learned long ago to estimate correctly their various religious teachers. — ὃς καὶ φωτί- σει (φωτίζω) κτέ,, who (or since he; see Lex. Th., ὅς, 7) will both bring to light the hidden things of darkness, and will make plain the counsels of the hearts, which are now often misunderstood and misrepresented. They will all be plain then. — kal τότε ὁ ἔπαινος κτέ., and then will the praise, the fitting approval, come to each one from God (the unerring source). V. 6. Tatra δέ, ἀδελφοί, μετεσχημάτισα (μετασχηματίζω) κτέ., And these things (the things from 3. 5, Meyer, Kling, De Wette, Hodge, et al.), brethren, 7 have in a figure transferred to myself and Apollos on your account. μετά, Lat. trams, expresses the idea of a transfer; and σχῆμα that of a figure. εἰς, with reference fo, directing attention zzfo.—twa... μάθητε (μανθάνω), that in us (as an example; “ having our true office and standing set before you.” Alf.) you may learn. — τὸ (belongs to the en- tire clause) μὴ ὑπὲρ ἃ γέγραπται, lit. the not beyond what has been written (the entire clause as acc., obj. of μάθητε). More freely rendered, that in us you may learn (the lesson) zot (to go) beyond what has been written. “Written” where? Various explanations have been given. The most probable and the one usually adopted is: beyond what is written in the Old Testament Scriptures; the general lesson, that all honor belongs to God ; that glorying in men is all foolish and wrong. It would be well if these words could generally be adopted now as a motto in the study and interpretation of the Bible, especially of the N. Test., ot to go beyond ᾿ what 15 written. Wow much dangerous and even fatal error would thus be avoided !—tva μὴ... φυσιοῦσϑε (φυσιόομαι) κτὲ., lit. that ye may not be puffed up one for the one against the other; thus acting individually, without regard to union and ina partisan spirit. Note here ἵνα w. the pres. indic. φυσιοῦσθε, st. subjunc. φυσιῶσθε, a rare const. V. 7. τίς γάρ σε διακρίνει; Aor (introducing a reason why such puff- ing up, such partisanship, should be avoided) who makes thee to differ, dis- tinguishes thee, separates (δια-) thee to act as a judge (κρίνει) (in this matter) ?— τί δὲ... ἔλαβες ; and what hast thou which thou didst not receive ?— a direct, personal question, intended as a rebuke to the con. ceit and arrogance exhibited in such conduct. — εἰ δὲ καὶ ἔλαβες, duct if thou didst also receive (it), as well as others, but not above them, thus placing thee on a level with others, and in the attitude of a recipient. —t¢ καυχᾶσαι (Kavxdouat) ὡς μὴ λαβών ; why dost thou glory (or boast) as if not having received it? as if it were not a gift of divine grace, an occasion for humility and thankfulness, not for a proud, boastful, self-confident, and partisan spirit. 166 NOTES ON FIRST CORINTHIANS. V. 8. ἤδη κεκορεσμένοι ἐστέ (κορέννυμι)" ἤδη ἐπλουτήσατε (πλουτέω), κτὲ., Already ye have been filled, sated; already ye have become rich; apart from us ye have become kings. The language is that of intense irony, and is intended as a severe rebuke. The clauses in the leading words form a climax, — sated... rich... kings. Note also the emphatic #5n... ἤδη... χωρὶς ἡμῶν. The reference is to their position and condition in the Messianic kingdom; as if they were already filled, were already rich, were already kings; having reached the highest attainments, and nothing further were needed. The verbs πλουτέω and βασιλεύω in the aor. denote extrance into the state signified. Good. § 200, note 4 (b) ; H-A. 841. — kal ὄφελόν (Att. ὥφελον. See Lex. ὀφείλω) ye ἐβασιλεύσατε, and I would indeed that ye had become kings; had already reached that position in the Messianic kingdom. ὥῴφελον in Att. is used w. the infin. pres. or aor. to denote a wish contrary to the existing fact; in the N. Test. w. the pres. or aor. zzdic. in the same sense. —tva . . . ovpBa- σιλεύσωμεν (aor. subjunc.), 272 order that we also with you might have be- come kings; that we, your leaders and teachers, might already have reached the same stage in our Christian progress. The irony of this passage must have been a severe rebuke to the arrogance of the Corinthians. V. 9. δοκῶ yap, ὁ θεὸς. . . ἀπέδειξεν (ἀπο-δείκνυμι), KTE., For (in marked contrast with your exalted state) methinks (it seems to me, Lat. videor mihi) God has set forth us the apostles last (i.e. in the lowest posi- tion), as if condemned to death, because (connect w. δοκῶ) we have become a spectacle (a gazing-stock, cf. Heb. 10. 33) to the world, both to angels and to men; the last two datives are commonly viewed as in appos. w. τῷ κόσμῳ, presenting the thought more vividly. The question whether Paul means to include the wicked with the good angels, seems irrelevant. V. το. The irony is continued in the following contrast. — ἡμεῖς μωροὶ διὰ Χριστόν, we are foolish (i. e. in the eyes of the world) 7% account of Christ. Cf. τ. 18, 25. — ὑμεῖς δὲ φρόνιμοι ἐν Χριστῷ, but ye are intelli- gent, practically wise, in Christ. The irony is plena aculéis (Calvin), fill of stings. —hpeis ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί, we are weak (cf. 2. 3), dut ye are strong (mighty); ye are of high repute (men of distinction), but we are without honor. Note the χιασμός, ἡμεῖς. . . ὑμεῖς... ὑμεῖς... ἡμεῖς, DE ee MME ABE oes x YE το, OME WOE. Vy. 11-13. Confirmation of what he had just said respecting himself and the other apostles. With this passage cf. 2 Cor. 11. 23 ἢ. --- ἄχρι τῆς ἄρτι ὥρας (cf. ἕως ἄρτι, verse 13) κτέ., Up to the present hour we both hunger etc. — γυμνιτεύομεν (or γυμνητεύομεν, Meyer), we are lightly (txsufficiently) clothed. See Lex. γυμνός. The word certainly cannot mean, in the strict sense, we are naked, but destitute of sufficient clothing ; CHAPTER IV. 8-15. 167 with the χιτών, the under garment only; without the outer garment, the ἱμάτιον. Cf. Lat. zudus in the frequent sense without the toga. —Koda- φιζόμεθα, we are smitten with the fist, or with the knuckles ; wir werden mit Fausten geschlagen. Meyer. Cf. Matt. 26. 67.— ἀστατοῦμεν, we are unsettled, wanderers, without any permanent home. — καὶ κοπιῶμεν (κο- midw) ἐργαζόμενοι... χερσίν, and we toil (engage in hard and fatiguing labor), working with our own hands, —something which educated and professional men seldom do, and less frequently then than now; some- thing which would be regarded as “ beneath a gentleman.” --λοιδορούμεν- ou εὐλογοῦμεν, being reproached (railed at), we bless (we speak well of ; thus, instead of seeking like men of the world to vindicate ourselves, we carry out the spirit of our Lord, and return words of kindness. Cf. Matt. 5. 44; Luke 6. 27, 28). — διωκόμενοι ἀνεχόμεθα, being persecuted, we endure (tt), we bear τε. --- δυσφημούμενοι παρακαλοῦμεν, being defamed (slan- dered), we speak words of comfort and of cheer. Note always the full meaning of παρακαλέω, to comfort, cheer up, encourage, exhort. — ὡς Tept- καθάρματα . . . ἐγενήθημεν, κτέ. (a comprehensive and emphatic sum- ming up), we decame (we were made, in entering on a Christian life) as zt were refuse (filthy substances thrown away in cleansing) of the world, an offscouring of all things until now. This isa picture to be contemplated ! first, from the earthly side, — the Auman view; then, from the heavenly side, — the avine view of their character, work, and destiny. Vv. 14-21. See Analysis at the head of the chapter. V. 14. Οὐκ ἐντρέπων ὑμᾶς κτέ. Two questions arise in the interpre- tation of this verse: 1st, May the particip. pres. denote a purpose like the fut.? and 2d, What is the exact force of ἐντρέπων Ὁ The first ques- tion is usually answered in the affirmative. So R. V., ὁ shame you... to admonish ; yet Alf., Meyer, ΕἸ]., Kling, et al. retain here the force of the pres. Second, the usual meaning given to ἐντρέπων here is sham- ing, or to shame (Οὐκ ἐντρέπων, not shaming etc.) Yet it does really appear from the intense irony above that he intended to make them ashamed of their conduct. The notion of shame, though sometimes per- haps suggested by the context, is not necessarily connected w. ἐντρέπω, 20 turn within. ‘This turning within may lead to shame, or to hesitation, discouragement, confusion of mind. In this latter sense it may be under- stood here: thus, ot turning your thoughts within (so as to lead to con- fusion and discouragement) ; xot discouraging you, do I write these things. Vulg., Mon ut confundam vos, haec scribo. Wiclif, 7 write not these thingis, that I confounde you. Ina similar way Riickert et al. understand the word here and in the other passages where Paul uses it. — GAN’ ds... . νουθετῶν, Sut (on the contrary, instead of shaming, or of discouraging) admonishing (you), establishing your minds (νουθετῶν, fr. νοῦς, mind, and θετός, Placed, fr. τίθημι, to place, to set), as my beloved children. 168 NOTES ON FIRST CORINTHIANS. Vv. 15,16. ἐὰν γὰρ . . . ἔχητε ἐν Χριστῷ, ἀλλ᾽ οὐ κτέ., For (confir- mation οἵ ὡς τέκνα μου ἀγαπητά) if you may have ten thousand tutors in Christ, yet (you have) not many fathers. On the παιδαγωγός see Lex, Ths also Dic. of Antiq. The reference is to the later teachers who came after Paul. —éy yap Xp- “Ino- . . . ἐγέννησα (yevvdw), For (giving the reason why he could speak of himself as their father (¢ Christ Fesus through the gospel I begat you. —mapaxah οὖν xré., Wherefore (since I am your spiritual father) 7 beseech you, become imitators of me. How could Paul say this? The connection, both what precedes and what follows, makes the meaning plain. Paul would have them imitate him in his devotion to Christ and in his own imitation of Christ. Cf. 11. 1; Phil. 3. 17, note; 1 Thess. 1. 6; 2. 14. V. 17. διὰ τοῦτο αὐτὸ (W-H. omit αὐτὸ) ἔπεμψα κτέ., On this very account (that you might become imitators of me) 7 sext to you Timothy. It appears from Acts 19. 22 that Timothy had been sent by way of Mace- donia (from Ephesus, the place where this epistle was written) ; and from ch. 16. 10 it appears that he was not expected to arrive in Corinth till after this letter was received. — ὅς ἐστίν pov τέκνον KTé., who is my child (or a child of mine) beloved and faithful in the Lord. It is thought from the use of τέκνα just above that Timothy was converted under the preaching of Paul in Lystra (Acts 14. 6,7; 16.1). Cf. 1 Tim. I. 2, 18; 2 Tim. 1. 2.—6s ὑμᾶς ἀναμνήσει (ἀναμιμνήσκω takes two accs.) KTé., who will remind you of my ways, those in Christ Fesus (Ἰησοῦ omitted by W-H. et al.).. The Corinthians appear in part to have forgotten these ways. —Kabds . . . διδάσκω, even so, just as, everywhere in every church I teach. Note the emphatic specification, πανταχοῦ, ἐν πάσῃ, also the force of διδάσκω in the pres. tense, am in the habit of teaching, continually teach. Vv. 18, 19. ὡς μὴ ἐρχομένου δέ μου... ἐφυσιώθησάν (φυσιόωῚ τινες, But as if I were not coming to you, some have been puffed up. They per- haps thought Paul would not have the courage to come, and this suppo- sition might be strengthened by his sending Timothy. Hence he rebukes this assumption. — ἐλεύσομαι (emphat. posit.) δὲ ταχέως πρὸς ὑμᾶς, But 7 will come to you shortly (or, in a familiar Eng. idiom, bringing out the force of ἐλεύσομαι more fully, But come to you 7) will, shortly). How long he intended to remain in Ephesus he tells them in ch. 16. 8. —éav 6 κύριος θελήσῃ, 27. the Lord will, Deo volente, — the invariable condition in the mind of Paul. — kal γνώσομαι od τὸν λόγον... τὴν δύναμιν, and 7 will know (definitely) ot the word of those who are puffed up (for this I care nothing), dt their power (their efficiency in the work of the gospel). With Paul, as is the case with every true and successful preacher of the gospel, the word and the power were united. Cf. ch. 2. 4; 2 Cor. 6. 7. Vv. 20, 21. οὐ yap ἐν λόγῳ κτέ., Fur (introducing the reason for his intended course of conduct) xot ix word (is) the kingdom of God, but in CHAPTERS IV. 15—V. 3. 169 power. The emphasis is on ἐν λόγῳ... ἐν δυνάμει, and is best shown by following the Greek arrangement. 7 βατιλεία τοῦ θεοῦ is used in the same sense as in the gospels; the same as 7 βασιλεία τῶν οὐρανῶν in Matt. — rl θέλετε; What will ye? The choice between two things is now distinctly set before you. — év ῥάβδῳ ἔλθω πρὸς ὑμᾶς κτέ. This is usually viewed as a distinct question: shall 7 (must 7, Alf.) come to you with arod. For this use of the subjunc. ἔλθω see Win. ὃ 41, 4,b. ‘“ The prep. gives the idea of the element zz whzch, much as ἐν ἀγάπῃ : not only with a rod, but zz such purpose as to use 11.) Alf.— ἢ ἐν ἀγάπῃ xré., or in love and a spirit of meekness? Meyer, Ell., et al. understand in πνεύματι a reference to the Holy Spirit. CHAP. V. Respecting a case of incest in the church (vv. 1-8). Qualification and explanation of what he had previously written respecting association with gross sinners (vv. 9-13). V.1. Introduced without connective (asyndeton). So also 4. 1 and 14; 5-9; 6. 1 and 12.—"Odws ἀκούεται ἐν ὑμῖν πορνεία, Actually (or commonly, everywhere) fornication is reported (is heard of) among you. The meaning of ὅλως, wholly, is not certain here. It may be spoken of a fact and rendered, actually (so Alf, Ell., R. V., et al.), or of space and rendered, commonly, generally, everywhere, in universum (so Meyer, De Wette, Hodge, Godet, et al.).—kal τοιαύτη... ἥτις οὐδὲ Kré., and such fornication as exists (or, as ἐς prevalent) not even among the Gentiles. Note τοιαύτη .. . ἥτις, st. ofa. — Gore . . . ἔχειν, that (so that) one (of you) has (in marriage) his father’s wife (his stepmother). This was for- bidden by law even among the Greeks and Romans, and hence seemed the more atrocious ina Christian church. See Lev. 18. 7 and 8, where it was forbidden by the Mosaic law. V. 2. Punctuated as a question by Tisch., W-H., et al. —kal ὑμεῖς κτέ., And (notwithstanding all this) have ye been puffed up (cf. ch. 4. 6, 18), and did ye not rather mourn (become sorrowful) ? —tva ἀρθῇ (αἴρω) . πράξας; 22 order that the one who has done this deed might be taken away from among you? Or, read as a direct sentence, And yet (καί = καίτοι, Lex. Th. 2. e) ye have been puffed up etc. 1 see little ground of preference between these two constructions. V. 3. ἐγὼ μὲν yao ἀπὼν (ἄπειμι). .. κέκρικα (κρίνω)... KaTepya- σάμενον (κατεργάζομαι), For [indeed being absent in body, but present in spirit (referring to his own spirit), have already judged as if present (in body) the one who has so done this (deed), (or I have determined in regard to the one who has so done this (deed); τὸν... κατεργασάμενον may be viewed as the direct object of κέκρικα, or as the object of παραδοῦναι 170 NOTES ON FIRST CORINTHIANS. (verse 5) repeated in τὸν τοιοῦτον ; οὕτως seems to indicate that there had been something particularly atrocious in this case. Vv. 4, 5. Four different constructions of this sentence have been pro- posed. I prefer the following, as indicated by the punctuation: (I have determined) zz the name of the Lord Fesus (when you and my spirit have been gathered together with the power of our Lord Fesus) to deliver such a one to Satan etc. By this const. ἐν τῷ ὀνόματι Tod κυρίου Ἰησοῦ is con- nected logically w. παραδοῦναι, and σὺν τῇ δυνάμει τοῦ κυρίου ἡμῶν ᾿Ιησοῦ with what precedes. So Alf., Ell., Kling, Hodge, Meyer, De Wette, Bengel, Luther, et al.: παραδοῦναι w. κέκρικα, 7 have determined... to deliver. — εἰς ὄλεθρον Tis σαρκός, ἵνα τὸ πνεῦμα σωθῇ KTE., for the de- struction of the flesh, in order that the spirit may be saved in the day of the Lord Fesus (cf. 1. 8, note). For a similar implication of apostolic au- thority, cf. 1 Tim. 1. 20; also the narratives respecting Ananias and Sapphira (Acts 5. 1, ff.) and Elymas (Acts 13. 8, ff.). Note that he says τῆς σαρκός, of the flesh (the offending element), not τοῦ σώματος. Perhaps this entire passage, in its reference to Satan, may not improperly be com- pared with Luke 22. 31, where our Lord says, Simon, Simon, behold, Satan desired (earnestly asked) to have you, that he might sift you as wheat. The passage before us suggests the idea that physical maladies are some- times inflicted directly by Satan, and that this power is allowed to him as a punishment for sin. Note, however, the object, ἵνα τὸ πνεῦμα σωθῇ κτέ. So also in 1 Tim. 1. 20, ἵνα παιδευθῶσιν κτέ. Vv. 6,7. Οὐ καλὸν τὸ καύχηλα ὑμῶν, (In view of all this) Your glorying (ground of glorying) ts not good.—orv« oiSate . . . ζυμοῖ (pres. indic. fr. (uuow); Do you not know (are you not aware) that a little leaven leavens (imparts its own properties to) the entire mass? The reference, under the figure of leaven, is to the fornicator, who still remained among them unrebuked. — ἐκκαϑάρατε (ἐκ-καθαίρω) κτέ., Cleanse out the old leaven. Note the force of the aor. imperat., cleanse out at once, as a single and completed act. The metaphor purge out, as the word is now commonly understood, does not necessarily belong to the verb.—tva ἦτε νέον φύραμα, that ye may be a new mass, new in distinction from the o/d. The Christian was a new creature; Christianity a new life. The old, corrupt, licentious manner of life was to be wholly cast aside. I have rendered φύραμα mass, rather than Jump, as the latter word now usually suggests the idea of something solid, or hard. — καθώς ἐστε ἄζυμοι, even as ye are without leaven, —i.e. the old leaven which pervaded your lives and char- acter before your conversion. — kal yao τὸ πάσχα ἡμῶν ἐτύθη (θύω) Χριστός, And truly (see Thayer, γάρ, II. το; L. and Sc.. καὶ γάρ) our pass- over was sacrificed (even) Christ; confirmation of the statement that as Christians they were without leaven. The days of unleavened bread began with the passover sacrifice. CHAPTER V. 4-11. 171 V. 8. ὥστε ἑορτάζωμεν κτέ. (a continuation of the same figure), Wherefore let us keep the feast (not the actual Jewish passover, but the continued passover feast of the Christian, in introducing which Christ was sacrificed as the paschal lamb) zzo¢ 27 old leaven (in the old state in which they were before they became Christians), azd not in leaven of malice (moral badness, vice) and wickedness (knavery), of which there still remained among them after their conversion more or less. —aAN ἐν ἀζύ- pos (ἄζυμα, τά) εἰλικρινίας Kal ἀληθείας, dut in the unleavened elements of (such as belongs to) sixcerity and truth: ἐν ἀζύμοις, in unleavenedness, Alf. ; 2 the unleavened elements, Ell.; ἄρτοις is not to be supplied w. ἀζύ- ots, Meyer; ἐν w. the dat., the sphere in which, or the element in which, anything is or is done. Vv. 9-13. Correction of a misapprehension respecting a former com- mand; and a more definite statement, V. 9. “Ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ, J wrote to you, or [have written to you, in the epistle. Does this refer to a former epistle now lost (the opinion of Ambrose, Calvin, Beza, Estius, Bengel, De Wette, Meyer, Kling, Alf., Ell., Hodge, Godet, et al.) ; or to the previous paragraph, especially verses 2 and 6 in this chap. (so Chrys., Theod., Theophyl., Erasm., et al.)? It will be seen that the prevailing opinion at present is, that it refers to a former epistle now lost. — μὴ συναναμίγνυσθαι (pres. infin. mid. fr. συν-ανα-μίγνυμι) πόρνοις, xot to associate with fornicators (not to keep company with, not to have intercourse with, cf. 2 Thess. 2: 14]: V. το. (Introduces the explanation.) οὐ πάντως κτέ., 22 γ10 wise, not at all (meaning, when I wrote) the fornicators of this world. The ellipsis of Aéyw, or of some similar word after od at the beginning of a sentence, is not unfrequent. Perhaps we may give here, as the full construction implied, od πάντως (γράψας μὴ συναναμίγνυσθαι) τοῖς πόρνοις KTE., not at all (having written not to associate with) the fornicators etc. — ἢ Tots πλεον- éxtats Kal ἅρπαξιν, or with the covetous and rapacious (connected by καί, one article with both nouns, because they are so closely allied in charac- ter). —% εἰδωλολάτραις, or with tdolaters (closely allied to the preced- ing in character, yet distinct; hence introduced by #).— ἐπεὶ ὠφείλετε (ὀφείλω) ἄρα Kré., since you would be obliged in that case (ἄρα) to go out of the world. V. τι. νυνὶ δὲ ἔγραψα κτέ. But now (as a matter of fact, as my ac- tual meaning was) 7 wrote (or have written) to you not to associate,— if any one called a brother be a fornicator, or a covetous person, or an idolater, or a reviler, or a drunkard, or a rapacious person (an extortioner), — with such a person not even to eat. The last clause, μηδὲ συνεσθίειν, repeats in an emphatic form the idea μὴ συναναμίγνυσθαι. To eat at the same table signified in those days a degree of intimacy and fellowship which 172 NOTES ON FIRST CORINTHIANS. is not thought of among us. Cf. the words of the Pharisees addressed to the disciples of Jesus: “‘ Why eateth your master with publicans and sin- ners?” Matt. 9.11; cf. Mark 2. 16; Luke 15. 2; also, in particular, Gal. 2.12. Any reference here to the love feasts (ἀγάπαι), or to the Lord’s Supper, seems to me not to have been in the mind of the apostle. Nor do these words necessarily imply a formal excommunication from the church, as we learn from 2 Thess. 3. 14, 15. Vv. 12,13. The reason why he should be understood to have re- ferred, in what he before wrote, to members of the church. — tt γάρ pot τοὺς tw κρίνειν ; lit. For what (is it) to me to judge those who are without ? i.e. For what have I to do with judging etc. τοὺς ἔξω, those without, i.e. those who were not Christians. — οὐχὶ τοὺς ἔσω ὑμεῖς κρίνετε; Do not ye (em- phat. and in antithesis to μοί) judge those who are within? ‘This being your own practice, you may the more readily believe this was my inten- tion. Note the neg. οὐχί implying an affirmative answer. —Tovs δὲ ἔξω ᾿ ὁ θεὸς κρινεῖ, But those who are without will God judge. We ourselves have nothing to do with judging them. This clause is sometimes punctu- ated as part of the preceding question and with the reading κρίνει. Cf. R. V. This, however, does not seem to be generally preferred. — ἐξά- pate (éf-aipw) τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν, Remove the wicked person from among yourselves. A citation from Deut. 24.7. Note the em- phatic ὑμῶν αὐτῶν, also the force of the aor. imperat. ἐξάρατε, remove (at once and let it be a finished act), Cuap. VI. They were not to go to law with one another before the heathen courts (vv. 1-6); better to suffer wrong than to engage in conflicts while waiting for justice in the kingdom of the Mes- siah, from which all who do wrong and all who are impure will be excluded (vv. 7-11); the misunderstanding of Christian fieedom corrected, and a warning against fornication (vv. 12-20). Vv. 1,2. Todrpa tis... κρίνεσθαι κτέ., Does any one of you, having an action (a matter of dispute) against his neighbor (against the other party, his opponent), dare to enter into a lawsuit before the unrighteous and not before the saints? ἐπί w. gen., before, in thempresence of. his does not imply that the churches had courts of law, but suggests the settlement of disputes before an arbitration composed of Christians. Such courts of arbitration are known to have existed among the Jews. — ἢ οὐκ οἴδατε ὅτι κτὲ., Or do you not know that the saints will judge the world? Only in case of their ignorance on this point — an incredible supposition — could they be justified in their present custom of going to law before the unrighteous. — An affirmative answer to the question is safely assumed ; and hence he adds, kal εἰ ἐν ὑμῖν Kré., and if the world is judged (κρί- CHAPTERS Ὁ; 12— VI. s. 173 νεται, pres. tense, to denote the certainty of the future event, Win., ὃ 40. 2,a.) among you, or by you. κρίνεσθαι ἐν is a Greek idiom mean- ing ¢o be judged before. “The judges are conceived of as one vast assem- bly, in the midst of which the adjudication proceeds,” Kling. For the thought partially presented that the saints shall be associated with Christ in judging the world, cf. Matt. 19. 28; Luke 22. 30. The statement here in its full meaning, and also that in verse 3, seems to stand alone in the N. Test. — ἀκάξιοί ἐστε κτέ., ave ye unworthy of judgments (which are) least (of the least importance)? If ye are hereafter to occupy a position so incomparably higher, are ye unworthy to settle these trivial matters ? Vv. 3,4. οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν ; Do ye not know that we shall judge angels ? —a fact still more striking, and an office still more glorious. Does this mean the good angels or the bad, or both? On this point commentators differ widely in opinion. The words in them- selves do not settle the question, and we have no need of going beyond what is written. The expression is intended simply to show the future exaltation of those who are in Christ, and we lose sight of its impressive force by raising such side questions as the above. — μήτιγε βιωτικά ; (closely connected with the preceding, and forming part of the same question,) 20 say nothing of things that pertain to this life? not to mention etc. Latin, ze dicam: see L. and Sc. whtis; Thayer μήτιγε. The ren- dering, ow much more etc. is an entire departure from the Greek const., but conveys the general idea. The affairs pertaining to our present life — food and drink and raiment, and in general all kindred questions and pursuits — are not worthy of mention in connection with that higher position which we shall soon occupy. Meyer and Lachmann place the interrogation point after κρινοῦμεν, and a period after μήτιγε βιωτικά, translating thus, Do you not know that we shall judge angels? Be silent then about affairs pertaining to this life! — geschweige denn Privathindel ! Others connect μήτιγε Biwt- with what follows. My own preference is for the punctuation of Tisch. — βιωτικὰ μὲν οὖν κριτήρια (βιωτικά re- peated, and the whole clause placed before ἐάν for emphasis) ἐὰν ἔχητε, Lf therefore ye have judgments (cases at law) pertaining to this life (the business of this life). — τοὺς ἐξουθενημένους. . . καθίζετε; those who are set at naught (counted as nothing) in the church (i.e. the heathen), chese do ye cause to sit (as judges) ? This interpretation seems to me to suit the connection best. Some, however, understand the sentence as a direct statement of a fact; others take καθίζετε as imperative, and as pointedly ironical. V. 5. πρὸς ἐντροπὴν ὑμῖν λέγω. This is usually understood to mean, To your shame (or to move you to shame) I speak. Yet I think we may understand ἐντροπήν here as ἐντρέπων in ch. iv. 14,— ‘turning your 174 NOTES ON FIRST CORINTHIANS. thoughts within, leading to refiection, I speak. This might occasion a feeling of shame, and it might also lead to good resolutions. Cf. ch. 4. 14; also Titus 2. ὃ, Notes. — οὕτως may refer to what precedes, So then (in the manner implied in verse 4) does there not exist among you any wise man, etc. (so Meyer, “25 zgztur); or it may be connected with what fol- lows, lit. So zs there not among you any wise man, i.e. Js there so com- pletely a lack of all wise men among you, etc. (so Alf. and the most). The rendering in the R. V., Zs zt so that there cannot be ( found) etc., seems to suggest the ellipsis of ἐστίν w. οὕτως. --- ὃς δυνήσεται διακρῖναι x7é., who shall be able to decide (to act as arbitrator) in the midst with respect to his own brother, or for his own brother (referring probably to the one who brings the accusation). It is usual to consider τοῦ ἀδελφοῦ as dependent on ἀνὰ μέσον, yet this construction seems hardly logical. May it not depend on διακρῖναι, a verb denoting an operation of the mind, and thus be rendered as above? With this const. ἀνὰ μέσον has the force of an adv. w. διακρῖναι, to decide in the midst (of the contending parties). Note the force of the aor. infin., to decide and have the matter settled without continued litigation. Vv. 6,7. ἀλλὰ ἀδελφὸς... . κρίνεται, ὁκέ (instead of this) a brother goes to law with a brother. Note the difference between κρίνεται (verse I κρίνεσθαι), to engage in a lawsuit, and διακρῖναι, to decide as a judge. — Kal τοῦτο (cf. Att. καὶ ταῦτα) ἐπ᾿ ἀπίστων ; and that too (and he does this) before unbelievers ? — ἤδη μὲν (note here and in verse 4 μέν used abso- lutely, without the correlative δέ) ὅλως, a strong affirmation ; lit. A/ready indeed wholly. WW-H. et al. read ἤδη μὲν οὖν (cf. v. 4) ὅλως. This read- ing adds the illative idea of οὖν. — ἥττημα ὑμῖν ἐστὶν ὅτι κτέ., i ts a loss (a detriment) to you that you have lawsuits with yourselves (with one another). Note inthe N. Test. the peculiar uses of ἑαυτῶν for the Att. σφῶν αὐτῶν, ὑμῶν αὐτῶν, ἡμῶν αὐτῶν, or ἀλλήλων ; i.e. for the reflexive of the Ist, 2d, or 3d pers., or for the reciprocal pronoun. — διατί (= διὰ τί, on account of what, why) οὐχὶ (note the strengthened form of the neg.) μᾶλλον ἀδικεῖσθε; διατί... ἀποστερεῖσθε; Why do you not rather suffer yourselves to be wronged? Why do you not rather suffer yourselves to be defrauded? Both verbs in the mid. voice. Vv. 8,9. ἀλλὰ ὑμεῖς nré., But (instead of this) you (emphat.) do wrong and defraud, and that (your) brethren. Meyer punctuates this sen- tence as a continuation of the question in verse 7; but this is not gener- ally adopted. — ἢ οὐκ οἴδατε κτέ., Or do vou not know (is it credible that you do not know) chat unrighteous persons will not inherit God’s kingdom ? Cf. Gal. 5.21.— μὴ πλανᾶσθε, Be not deceived, be not led into error (do not suffer this to be continued; pres. imperat.). mAavdw, to lead astray, to lead into error ; dmardw or ἐξαπατάω, to cheat, outwit, deceive. — πόρνοι, Jornicators, the generic word. μοιχοί, adulterers, those who are untrue CHAPTER VI. 6-13. 175 to marriage obligations ; cf. Heb. 13. 4. μαλακοί, efzminate persons, usually understood to mean the victims of male lusts; παθικοί, Latin pathict ; yet Meyer understands it in the general sense of effeminate per- sons who indulge to excess in luxurious living. ἀρσενικοῖται ; cf. Rom. I. 27, note. Vv. το, 11. Note the change, οὔτε... οὔτε... οὐ... οὐ... οὐχ, nor...nor...not...not... not, the last three being thus made more distinct. — καὶ ταῦτά τινες ἦτε, and these things you, some (of you), were. — ἀλλὰ ἀπελούσασθε (1 aor. mid., fr. ἀπο-λούω), but you washed your- selves, “ you washed them (ταῦτα) off,” Alf. Iam by no means sure, as is commonly thought, that this refers to baptism. Without any such reference, the sense of the passage is clear and striking. Meyer sug- gests in regard to the mid. that it expresses the self-determination previ- ous to baptism. — ἀλλὰ ἡγιάσθητε (ἁγιάζω), κτὲ., but ye were sanctified, but ye were declared righteous. Note the repetition dAAd... ἀλλὰ... ἀλλά, but... but... but, expressing the strong contrast to their former con- dition. — ἐν τῷ ὀνόματι κτὲ., iz the name of the Lord Fesus Christ and in the spirit of our God (the sphere, and the only sphere, in which the sinner can be made and declared righteous). We have here a distinct recog- nition of faith in Christ and of the work of the Holy Spirit in conversion. The name of the Lord Fesus Christ; cf. ch. 12.3. Note that Paul here says to the Corinthians, ye were sanctified, i. e. consecrated ; although they were still, as appears from the entire epistle, so full of faults and so con- stantly falling aside from the right path. ἐν τῷ ὀνόματι kré. is by many connected logically with the three preceding verbs; but Riickert and Meyer connect this clause only with the last verb. Certainly this con- nection is the most intimate. Vv. 12-20. Correction of a most serious error respecting Christian liberty. Vv. 12,13. Πάντα μοι ἔξεστιν, 411 things are lawful for me (are per- mitted to me). It appears that the doctrine of Christian liberty was ex- pressed in this form, and abused by some in the Corinthian church; that, as all restrictions respecting things eaten were removed, so in like manner it was assumed that all restrictions upon sensual indulgences were also removed. It was of the highest importance that such an error should be corrected; and so the apostle adds, ἀλλ᾽ οὐ πάντα συμφέρει, bt not all things are profitable (note οὐ before πάντα). He then repeats the gen- eral statement, and adds another important qualification, ἀλλ᾽ οὐκ ἐγὼ (emphat.) ἐξουσιασϑήσομαι (fut. pass. fr. ἐξουσιάζω, to use or abuse author- ity) ὑπό τινος, but I will not be divested of authority (that which properly belongs to me), wil/ not be ruled over, by any one or by anything (Meyer) ; as I should be if I gave myself up to the indulgence of the senses, thus 176 NOTES ON FIRST CORINTHIANS. becoming a slave to carnal appetites. — τὰ βρώματα τῇ κοιλίᾳ, κτέ., The things eaten, articles of food, (are) for the stomach, and the stomach for the things eaten. Such in our present life is the manifest arrangement of divine providence ; but this will soon be brought to an end. — ὃ δὲ θεὸς ...katapyhoe, but God will make useless (ἀργός) both this (the stomach) and these (the articles of food). This will take place in the transforma- tion of these natural bodies (σώματα ψυχικά) to the future spiritual bodies (σώματα πνευματικά) ; cf. ch. 15.44. I prefer the rendering of ἣ κοιλία above given as more accurate and in better taste. See Lex. Th. 4 ἄνω κοιλία, the stomach; ἣ κάτω κοιλία, the belly. βρώματα does not mean meats, as the word is now ordinarily understood ; cf. ch. 3. 2. — τὸ δὲ σῶμα οὐ τῇ πορνείᾳ κτέ., But the body is not for fornication ; on the con- trary, (it is) for the Lord, and the Lord for the body. ‘This fact is equally apparent with the one just mentioned. Thus the apostle presents the matter to their own good judgment. They could not fail to see the truth and propriety of his statements. Vv. 14,15. ὁ δὲ eds... ἤγειρεν (ἐγείρω) .. . Eeyepet (ἐξ-εγείρω) Kré., And God not only raised the Lord, but will also raise us up through his own power. This explains and confirms 6 δὲ θεὸς... καταργήσει, in verse 13; kal... kal, not only,... but also; αὐτοῦ, referring to 6 θεός. The care- ful student will notice how seldom the reflexive form is used in recent editions of the N. Test. — οὐκ οἴδατε StL... ἐστίν; (cf. τὸ σῶμα... τῷ κυρίῳ, verse 13,) Do ye not know that your bodies are members of Christ ? —a direct personal question, which could be answered only in the affir- mative, preparing the way for the next question. — ἄρας (αἴρω) οὖν τὰ μέλη κτὲ., taking away, therefore, the members of Christ, shall I make them members of a harlot? This question would present their licentious con- duct in a new and startling light to their minds, and is followed by the emphatic negation μὴ γένοιτο (optat. of wishing), may it not be, by no means. Cf. Rom. 3. 4, note. Vv. 16,17. ἢ οὐκ οἴδατε ὅτι κτέ., Or (if you do not assent to what I have just said) do you not know that he who is joined to (see Lex. Th. κολλάω), or who joins himself to, the harlot is one body? This is confirmed by a familiar quotation from the O. Test. in the language of the LXX., Gen. 2. 24, ἔσονται yap, φησίν, ot δύο εἰς σάρκα μίαν, For the two, he affirms, shall be (united) into one flesh. The words are spoken of lawful marriage, but are equally true of illegitimate intercourse. φησίν, he, i.e. God, affirms ; for though the words are from the mouth of Adam, they would be understood as coming from God. Cf. Gal. 3. 16, οὐ λέγει; Eph. 4. 8, διὸ λέγει, notes. — ὁ δὲ κολλώμενος τῷ κυρίῳ Kré., But (how great the contrast!) he who is joined to the Lord is one spirit, — one with the Lord, i.e. Christ. Cf. John 17. 21; also the parable, John 15. 1-7; Gal. 2. 20; 3. 27. CHAPTER VI. 14-20. 177 V. 18. φεύγετε τὴν πορνείαν (note the asyndeton), 2766 fornication, — a direct command, strengthened by the consideration following. — πᾶν ἁμάρτημα ὃ ἐὰν (= Att. ἄν) ποιήσῃ ἄνθρωπος κτὲ., Lvery sinful act, whatsoever a man shall have done, ἐς without (exterior to) the body. “ For- nication is the alienating that body which is the Lord’s, and making it a harlot’s body ; it is sin against a man’s own body, in its very nature,” Alf. ἁμάρτημα, a sin committed, a sinful act ; ἁμαρτία, sz in the abstract. — ὃ δὲ πορνεύων Kré., but he who commits fornication sins against his own body, or commits a sin (which enters) zzto his own body. Is there not a plain reference to the almost certain contraction of venereal disease, which enters into the entire body and abides there, being often communi- cated in some form or other to children and children’s children? No other sin — drunkenness, for example, or any other form of debauchery — enters so completely and permanently into the body itself as this. There was probably more need of this exhortation or command, which the apostle here so emphatically gives, in the voluptuous city of Corinth than in any other place which the apostle had visited. He had not yet been in Rome, and it does not appear that the church there had as yet developed any such tendencies as were now so marked in the Corinthian church. Vv. 19, 20. ἢ οὐκ οἴδατε ὅτι κτέ., Or (if you do not acknowledge what I have said, another consideration) do you not know that your body (that of each one of you) zs a temple of the indwelling Holy Spirit, or a temple of the Holy Spirit (which is) 72 you, which (Holy Spirit) you have Srom God, and (that) you are not your own? W-H.and R.V. place the interrogation point after θεοῦ, but Meyer, Alf., Kling, et al. punctuate as above. Meyer and Alf. render ναός as definite, the temple ; made definite by the limiting gen. Cf. 3.16, note. Some prefer to render ναός sanc- zuary ; but this word expresses the more general idea of ἱερόν, something sacred or consecrated, in distinction from ναός, a temple, or an inner temple. The consideration presented in this verse is the most solemn of all, and must have led to most serious reflection. — ἠγοράσθητε (ἀγοράζω) yap τιμῆς, Mor (confirming the last statement) you were bought with a price ἐπ ητ ΕΠ of Value). Cf. Matt. 26. 25°. Rom. 3.24 ff; Eph. 1. 7; I Pet. 1.18, 19; Rev. 5.9; you were bought, i.e. from the curse of the law, Gal. 3. 13; from the condition, ‘“‘ children of anger,” Eph. 2. 3; from the condemnation of a violated law, Rom. 3. 19-21. — After these solemn statements, the conclusion, — δοξάσατε (δοξάζω) δὴ τὸν θεὸν ἐν τῷ σώματι ὑμῶν, Mow, therefore, glorify God in your body. We have not the precise equivalent of δή. It is often intensive, and denotes both time (zow) and inference (therefore). Is it not true now that a Christian by a life of temperance and virtue can glorify God zz hzs body, showing how the principles of the Christian religion elevate him above the grovelling masses of men? Does not the world recognize this fact ἢ 12 178 NOTES ON FIRST CORINTHIANS. Cuap. VII. Respecting marriage and divorce (vv. I-17); the outward relations of life not changed by Christianity (vv. 17-24) ; respecting virgins, celibacy, and the conduct of a father towards his marriageable daughter (vv. 25-38) ; advice to widows (vv. 39, 49). Vv. 1, 2. Περὶ δὲ ὧν (= περὶ δὲ τούτων περὶ ὧν) ἐγράψατε, Vow con- cerning the things of which you wrote, — referring no doubt to a letter of inquiry which the Corinthians had written to Paul. — καλὸν... μὴ ἅπτεσθαι, if is good fora man (an unmarried man) 7102 to touch a woman (the reference of course being to the union in marriage); i.e. there is nothing dishonorable in remaining unmarried. καλόν here in the earlier sense of the word, honorable, Lat. honestus. Soin Luke7.15; Rom. 12. 17; 2 Cor. 8. 21; 1 Pet. 2.12. Taking this verse with the following one, I find no encouragement to the ascetic ideas and practices of later times. “The idea that the assertion applies to abstinence from intercourse in the already married is altogether a mistake,” Alf. This idea contradicts verse 4. — διὰ δὲ τὰς πορνείας, but on account of the fornications, 1. 6. on account of the temptation to fall into them, and for the surest protection against them. — ἕκαστος... ἐχέτω, καὶ ἑκάστη... . ἐχέτω, et each man have (pres. imperat.) Ais own wife, and let each woman have her own hus- band, — the exhortation is thus distinct for each sex. It has sometimes been said that Paul contradicts the primeval law in Gen. 2. 18. On the contrary, he here reasserts the same law, with the principle on which it is founded. Note also how clearly this forbids polygamy. Vv. 3,4. τῇ γυναικὶ ὃ ἀνὴρ Kré., Let the husband render to the wife her due, and in like manner the wife also to the husband. The rendering in the O. V., due benevolence, is suggested by a different Greek reading, not now adopted in any critical edition. Note ἄνθρωπος, ὃ or 7, a human being, man or woman (usually masc.), Lat. homo; ἀνήρ, 6, α man or a husband, Lat. vir. — ἡ γυνὴ -.. ἐξουσιάζει ἀλλὰ ὁ ἀνήρ, The wife has not authority over her own body, but the husband (sc. ἐξουσιάζει). I think the word authority best expresses the idea of ἐξουσιάζω (cf. ch. 6. 12; Luke 22. 25) and of ἐξουσία, and the word Jower the idea of δύναμις. -- ὁμοίως δὲ Kal ὁ ἀνὴρ κτέ., and in like manner the husband also has not authority over his own body, but the wife. Meyer suggests that the 3d and 4th verses may have been written in answer to some inquiries of the Corinthians. Note ἰδίου, her own, his own; οὐκ ἐξουσιάζω, has not author- ity, —an elegans paradoxon, Bengel. V. 5. μὴ ἀποστερεῖτε ἀλλήλους. The rendering, defraud not, etc., is not very accurate, as the idea of fraud does not necessarily belong to ἀποστερέω. I prefer the form adopted by Luther, Zvéziehe sich nicht eins” dem anderen, Withdraw not one from the other. The reference to the’ CHAPTER VII. 1-9. 179 normal relations of married life is plain. — εἰ μήτι ἂν ἐκ συμφώνου πρὸς καιρόν, except it may be by consent (éx, as a result of) for a season. Note how specific are the conditions, and then the object in view. — ἵνα σχο- λάσητε TH προσευχῇ ... ἦτε, 7 order that you may have leisure for, or may devote yourselves to (see Lex. σχολάζω) prayer, and may again be together. The reference is no doubt, as is implied in the aor. σχολάσητε, to special occasions for prayer, — “ seasons of urgent supplication,” Alf. — - ἵνα μὴ πειράζῃ ὑμᾶς ὁ σατανᾶς xré. (closely connected with what precedes), 272 order that Satan may not tempt you (to commit adultery) ov account of your incontinency ( your lack of self-control). ἀκρασία in N. Test. only here and in Matt. 23. 25; akin to ἀκρατής, és, without strength (a priv. and κράτος, strength), —a later form of ἀκράτεια, the oppos. of ἐγκράτεια, temperance, self-control. Vv. 6,7. τοῦτο δὲ λέγω Kré., But this (referring to what precedes, and more particularly, I think, to verse 5) 7 say dy way of allowance (to you) or as a permission (to you), ot as a command (or injunction). The rendering, dy permission, as if it meant by permission (of the Lord to say it), is not accurate. The verse is often cited, with this incorrect idea of the meaning, as a proof of, or at least a reference to, Paul’s inspiration in writing his epistles. — θέλω δὲ κτέ. (closely connected with the pre- ceding clause, zot as a command), Yet I would that all men (ἀνθρώπου, human beings, men and women) be, or might be, as I myself also (am), possessing the power of self-control. ἐν ἐγκρατείᾳ, Chrys.; so Alf., Ell., Meyer, De Wette, Kling, et al., — not here referring, I think, to the fact that he may have been himself unmarried. — ἀλλὰ ἕκαστος ἴδιον ἔχει Χάρισμα xré., Vevertheless cach man possesses his own gracious ΟἹ from God ; one in this manner, and another in that, — expressing the diversity of χαρίσματα. I think χάρισμα, as distinguished from δῶρον, δώρημα, δωρεά, may best be rendered gracious gift. Note that the χάρισμα is ex θεοῦ. What a diversity of gifts do we find in the Christian church of to-day, and how profitably they may all be employed in the one great work! Compare the remarkable passage in this epistle, ch. 12. ὕν. 12 ff. Vv. 8,9. Aéyw δὲ κτέ. From the thought in verse 7 the apostle pro- ceeds to some more definite instructions. But 7 say to the unmarried (rots ayduos, like τοῖς γεγαμηκόσιν, verse 10, and ἀνθρώπους, verse 7, includes the idea of both sexes), axd (especially) to widows (generic article). — καλὸν (sc. ἐστίν) αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ, if is good (Aonorable, cf. verse 1) for them if they remain (unmarried) as J also (2m). The ellipsis to be supplied here admits of no doubt. The ques- tion has been much discussed whether Paul had ever been married, and no one is any the wiser as a result. Note that the apostle here says καλόν, not κρεῖττον as in verse 9. Lt 2s honorable for them; he does not 180 NOTES ON FIRST CORINTHIANS. say better. — εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν (I aor. imperat., fr. γαμέω, aor. eynua, later éydunoa), But of they lack self-control (have not continency ; οὐκ connect closely with the verb), et them marry. — κρεῖττον yap ἐστιν... πυροῦσθαι (πυρόω), for it 7s better to marry (pres. infin., to be in the married state) than to be inflamed (with lust), — not im- plying a choice between two evils, but a choice of that state which is not sinful (verses 28, 36) in preference to one that is sinful (Matt. 5. 28). Vv. 10-11. Tots δὲ γεγαμηκόσιν κτέ., But to those who have been mar- ried (including both sexes, and having in mind those who were members of the church) / gzve charge, not I but the Lord (Matt. 5. 32; 19. 9), that a wife be not separated (or as mid. separate not herself) from a husband (χωρισθῆναι fr. χωρίζ(ω). --- ἐὰν δὲ καὶ χωρισθῇ, . . . καταλλαγήτω (κατ- αλλάσσω), but tf sxe shall have been even (or actually, καί) separated, let her remain unmarried, or let her be reconciled to her husband ; and (sc. παρ- αγγέλλω, 7 charge) that a husband put not away a wife (ἀφιέναι, to proceed to put away, fr. ἀφίημι). The thought is that of desertion on the part of the wife, and an actual sending away on the part of the husband. Both are here forbidden; except for the cause which Paul did not deem it necessary to state, which would be readily understood (παρεκτὸς λόγου πορνείας, mentioned by Matt., but not by Mark and Luke). The prin- ciple here stated is substantially the same as that in Matt. 5. 32; 19. 9. Vv. 12, 13. τοῖς δὲ λοιποῖς λέγω ἐγώ, οὐχ ὁ κύριος, But to the rest (is understood of those who were married to unbelievers; in distinction from τοῖς γεγαμηκόσιν, verse 10, both parties being believers) say Z (em- phat. posit.), ot the Lord, i.e. no precept had been given by the Lord on this point. — εἴ τις ἀδελφὸς Kré., Zany brother has an unbelieving wife, and she is content to dwell with him. Note the two preps. συν- per’, lit. zs content together to dwell with him. This implies unanimity on the part of both. Cf. συνευδοκοῦσιν, Rom. 1. 32.— μὴ ἀφιέτω αὐτήν, let him not put her away (or let him not proceed to put her away, pres. imperat.).— καὶ γυνὴ εἴ tis ἔχει κτέ., Anda wife, if any one has an unbelieving husband, and he is content to dwell with her, let her not proceed to put away her hus- band. I prefer to render γυνή, in verse 13, as in verse 12; also ἀφιέτω, in both verses, sheuld be rendered alike to be true to the original. But how could a wife proceed to put away a husband? It appears that, according to the Greek and Roman laws, the wife as well as the husband had the right to secure a divorce. See Smith’s Dic. of Gr. and Rom. Antiqgq., artt. Divortium and ἀπολείψεως δίκη. It is also quite suppos- able that she might consult the church, and in concert with them take steps to bring about this end. Such a course, under the condition an- nexed, the apostle forbids. How important to the stability and welfare of society was the advice which Paul here gives ! CHAPTER VII. Ἰο τς. [81 V. 14. Introducing the reason for the above precepts, in vv. 12, 13. - ἡγίασται (ἁγιάζω) yap ὁ ἀνὴρ κτέ.,, For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother. In what sense sanctified? Certainly not in the sense of being born again, made holy, sazctified in heart; since that would contradict the idea ἄπιστος. The simplest explanation is found in the const. ἐν w. the dat., from which the verb cannot be logically separated: thus, sanctified in the wife, sanctified in the brother ; i.e. in this relation, in this sphere, sanctified ; implying what we all believe, that the relationship is a sacred one, differing from every mere human contract or partnership, and hav- ing the divine sanction. Thus it may be said even of the unbeliever, that he is consecrated to a sacred union, one of divine appointment. This is what the words assert and this is all which they assert. This use of the words ἅγιος and ἁγιάζω is a frequent and familiar Old Test. concep- tion, where the word so often means simply, consecrated to a sacred use. This conception of the marriage relation belonged to Christianity, where either party was Christian, and formed a marked contrast to the loose social morality of all heathen nations. —émel dpa τὰ τέκνα ὑμῶν xré., since (if that is not so) then are your children unclean (in the Old Test. sense, profane, not consecrated), but now (as the fact actually stands) ¢hey are sanctified or holy (in the same sense as the unbelieving father or mother). The relationship of the parents is sacred, has the divine sanc- tion; the fruits of the union are consequently sacred (ἅγια). Very much has been written on this verse, which is entirely irrelevant and foreign to the meaning. V. 15. εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω, But if the unbelieving (the one who is without Christian faith, —&moros, fr. a priv. and πίστις, faith) withdraws, separates, himself, let him continue separated (pres. imperat.).— οὐ δεδούλωται (emphat. posit.) 6 ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις, the brother or the sister ts not bound as a servant, ἐς not made a bona-servant for life (δοῦλος), 72 such circumstances (in solchen Fallen, Luther). In con- nection with this statement of the apostle, the important question has arisen and been much discussed whether a person thus separated is at liberty to marry again. Apparently, the majority answer this question in the affirmative. If all obligation is absolved, if the marriage bond is effectually broken, the person thus left alone is practically in the condi- tion contemplated in Gen. 2. 18: J¢ zs not good that the man should be alone. Meyer says, “It may be inferred that, as in Paul’s view mixed marriages (the marriage of a believer with an unbeliever) did not come under Christ’s prohibition of divorce, so neither would he have applied the prohibition of re-marriage, in Matt. 5. 32, to the case of such unions.” Macknight remarks: “The Apostle had declared (verse 11) that the married party who maliciously deserted the other was not at liberty to 182 NOTES ON FIRST CORINTHIANS. marry during the other’s life. He here declares that the party who was willing to continue the marriage, but who was deserted, notwithstanding a reconciliation had been attempted, was at liberty to marry. And his decision is just; because there is no reason why the innocent party, through the fault of the guilty, should be exposed to the danger of com- mitting adultery.” Dr. Gill remarks, “ Desertion in such a case, and attended with such circumstances, is a breach of the marriage contract and a dissolution of the marriage bond, and the deserted party may law- fully marry again.” Dr. Hodge presents the same view, and remarks: “This is the interpretation which Protestants have almost invariably given to this verse. It is a passage of great importance, because it is the foundation of the Protestant doctrine that wilful desertion is a legitimate ground of divorce.” A contributed article in 736 Examiner some years ago on this subject closes with this very important statement: “ Human legislation on this subject is not unfrequently both foolish and wicked. It is in direct violation of God’s word. Whatever defeats the great end of marriage, and nothing else, is a valid cause of divorce. And this is true of wilful desertion and adultery —just as true of one as of the other.” Of the most recent commentators, Bishop Ellicott and Principal Edwards take the same view. The latter speaks thus: “In favor of the view that the Apostle permits the deserted Christian to contract a second marriage are the following considerations: (1) No other explanation does justice to the words zs not enslaved. ... (2) Equity seems to re- quire that at least a person that has not the power of continence should not be precluded from marrying in a case of final desertion. . . . (3) If the desertion is absolute and final, the marriage is de facto dissolved. But why is it permitted to a widower to contract a second marriage, if not because death annuls a marriage de facto? By parity of reasoning may we not argue that final desertion, as it brings the union to an end actually, leaves the deserted believer free to marry another.” Consult in this connection the excellent note of Bishop Ellicott; see also Rothe, 7heol. Ethik, §§ 1081, Vol. 5, p. 30 (ed. 2) ; Martensen, Chr. Lthics, Part III. ὃ 19, p. 38 (Trans.) ; Wordsworth zz Zoco. It may be said that the above interpretation contradicts the teaching of our Lord in Matt. 5. 32. 1 reply that the teaching of our Lord applies to a totally different act,—that of putting away one’s wife,— and to a very different state of society, and should not be applied to that which he had not in mind. The forcible, wicked, putting away or desertion of one’s partner in life, such as not unfrequently occurs, is in marked con- trast with the condition of one who, in spite of all reasonable efforts to prevent a separation, is hopelessly deserted. The 6 ἄπιστος in verse 15 may apply equally to the unfaithful one in Corinth or in a nominally Christian land ; and the brother or the sister thus deserted, in any land or CHAPTER VII. 15, 16. 183 in any age, ἦς ot under bondage (οὐ δεδούλωται). The principle is a gen- eral one, and applies only to the deserted party. In regard to this entire question in its application to the Christian world of the present day, and especially in America, the truth lies be- tween the extremes. On the one hand, that view of marriage which treats it as a mere civil contract, which may be rightfully dissolved at the pleasure of either party, is opposed to Scripture and ruinous to the best interests of society. On the other hand, the view which has prevailed in the Roman Catholic church, and to some extent among Protestants, forbidding divorce for wilful desertion and a re-marriage, overlooks the very constitution of man and oftentimes the necessities of dependent families, and would inevitably lead to that loose private morality which is known to prevail so extensively in Roman Catholic countries. It should never be forgotten that marriage is the divinely appointed safeguard against temptation and scandal (cf. vv. 2, 9), and that the all-wise Creator declared in the very beginning of human history, “Tt is not good that the man should be alone.” ‘This divine statement contains a principle involved in the very constitution of man, not less gen- eral and permanent than the institution of the Sabbath. _ To the above statements it should, however, in fairness be added that several eminent American scholars have taken a different view of the meaning and application of this passage. Among these may be men- tioned President Hovey, President Woolsey (in Zhe Mew Englander, April, 1867), President Strong. —év δὲ εἰρήνῃ xré., But God has called you (or ἡμᾶς, us) in peace, i.e. to live in peace; not to keep up a constant wrangle by unreasonable efforts to prevent a separation. Vv. 16,17. τί yap οἶδας, γύναι, ed... σώσεις ; Lor what dost thou know (on this point), or How dost thou know, O wife, whether thou wilt save thy husband ?— closely connected with the preceding clause. God has called us to live in peace ; and this peace should not be disturbed by the continued and abortive effort to live harmoniously with the unbeliever in the vain hope of his conversion. This view of the meaning and logical connection is now generally adopted. Instead of being an argument for continuing together, as many have heretofore understood it, the view of expositors now prevalent is that it is an argument for a peaceful separa- tion. The remainder of the verse is in the same line of thought. — ἢ τί οἶδας, ἄνερ, εἰ κτέ., or how dost thou know, O husband, whether thou wilt save thy wife? — εἰ μὴ ἑκάστῳ ὡς μεμέρικεν (μερίζω) ὁ κύριος, KTE., Only (εἰ μή, if not, except, only, Lat. nisi) as the Lord has imparted (has given a part) to cach one, as God has called each one, so let him walk, —an exhortation to use discretion, and not to give unnecessary occasion to the unbeliever for a separation. — καὶ οὕτως... διατάσσομαι, And so in all the churches I ordain, — referring to the preceding sentence. It is ow 184 NOTES ON FIRST CORINTHIANS. noteworthy how careful our Lord and the apostles were to discourage wranglings of every kind, and to encourage quiet and peaceable lives in all godliness and honesty. Vv. 18, 19. περιτετμημένος (περιτέμνω) τις ἐκλήθη (καλέω); μὴ ἔπι- σπάσθω (ἐπισπάω), Was any one called being circumcised ? let him not become uncircumcised, lit. let him not draw upon himself (a foreskin). Strange as it may seem, this appears to have been often attempted bya surgical operation. The disgrace of being a Jew, which would appear in their gymnasia and baths, is thought to have led to this. See Dict. of the Bible, art. Circumcision. — ἐν ἀκροβυστίᾳ κέκληταί τις; μὴ περι- τεμνέσθω, Has any one been called in uncircumcision ? Let him not be cir- cumcised. ἀκροβυστία, foreskin ; derivat. uncertain, perh. another form of ἀκροποσθία. The reason for this, which is to be regarded rather as an exhortation than as a command, is found in verse 19, which contains a. most important principle. — ἡ περιτομὴ οὐδέν ἐστιν, κτέ., Circumcision zs nothing, and uncircumctision is nothing, but a keeping (or the keeping ; τήρησις may be made definite by the limiting gen.) of God’s commandments (sc. that is everything, —7ta πάντα ἐστίν ; for the suggested ellipsis cf. ch. 3. 7, note). With the statement here cf. Rom. 2. 25; Gal. 5. 6. Vv. 20, 21. ἕκαστος . .. μενέτω, lit. Hach one, in the calling in which he was called, in this let him remain. Few persons who read this sentence in the English translation would understand the word cad/img in any other sense than vocation in life, occupation.’ This sense suits the connection ; and I am by no means so certain as the expositors for the most part seem to be that κλῆσις is not used in this sense. Luther renders it, 27s 7e- glicher bleibe in dem Beruf, darinnen er berufen ist ; Martin, Que chacun demeure dans la condition ou il était quand il a été appelé. Both of these signify calling in life, occupation, or condition. It is, however, by the ex- positors generally explained as-meaning ‘the divine calling or invitation ; thus, Let each one in the (sphere of the) divine calling, in which (or with which) he was called, in this remain (be steadfast). — δοῦλος ἐκλήθης ; ph oo. μελέτω, Wast thou called being a bondservant ? let it not concern thee, or give thee concern. — ἀλλ᾽ εἰ καὶ δύνασαι κτέ., but 7f thou art able also to become free ; if two conditions in life are at your option, — servitude and freedom. — μᾶλλον χρῆσαι (Ist acr. mid. imperat. of χράομαι), rather (2 preference) use (freedom); Ww. χρῆσαι, sc. éAevOepia. With this inter- pretation the sense of the verse is, If thou wast called being a bond- servant, don’t be troubled at your condition in life; but if thou art able (not only to continue as a bondservant but) also to become free, then make use of the opportunity to become free. So Erasm., Luther, Calvin, Beza, Hodge, etal. Many, however, supply with χρῆσαι the idea δουλείᾳ, servitude, — continue as you are, a bondservant, even if freedom is offered to you! So Alf., Ell., De Wette, Meyer, et al. CHAPTER VII. 18-26. 185 V. 22. ὃ γὰρ ἐν κυρίῳ κληθεὶς δοῦλος κτέ., (Freedom is in itself better than servitude,) Fur the bondservant called in the Lord is the Lord’s freed- man ; (yet if still a bondservant in the worldly condition, be comforted by the reflection,) /ékewise the freeman (who 15) called is a bondservant of Christ. The object of the verse, while encouraging a love of freedom, is to inspire the feeling of contentment. The difference between the two positions in this earthly life is not to the Christian of the highest im- portance. To him it may be said, εἰ σῶμα δοῦλον, ἀλλ᾽ ὁ νοῦς ἐλεύθερος, Lf the body is a bondservant, yet the mind is free. Soph., Fragm. 677, Dind., cited by Meyer. The difference between ἀπελεύθερος and ἐλεύθερος is well expressed by the two words freedman and freeman. Vv. 23, 24. τιμῆς ἠγοράσθητε- cf. ch. 6. 20, note. — μὴ γίνεσθε δοῦλοι ἀνθρώπων, Do not become bond-servanis of men. ‘The first clause of the verse is presented as a strong reason for the exhortation in the last clause. Ye are by virtue of the purchase and of the price paid for you the bond-servants of Christ ; enter voluntarily into no other bondage. — ἕκα- στος ἐν ᾧ ἐκλήθη . .. παρὰ θεῴ, Let each one, in the position in which he was called, brethren, in this remain with God. Were we have the gen- eral exhortation to contentment, above given, repeated; with the impor- tant addition παρὰ θεῷ, in the emphatic place in the sentence. I under- derstand παρά, with θεῷ, in the ordinary sense of mapa w. the dat., dy the side of, near, close to; as we often say in our religious conversation, “ near to God.” Surely, the reflection that God is at our side, that we are close to Him, is the very strongest motive to contentment, to a quiet and peaceable life. In this frame of mind, the 23d Psalm must have been composed, — “ The Lord is my shepherd,” etc. Vv. 25, 26. Περὶ δὲ (indicating the transition to a new subject) τῶν παρθένων, Vow concerning virgins (or unmarried persons). Commenta- tors are not agreed as to the meaning of this word here. It is difficult and not necessary to decide positively; yet what follows seems to indi- cate that the unmarried of both sexes are meant here by παρθένων. Cf. Apoc. 14. 4; L. and Sc., παρθένος. --- ἐπιταγὴν κυρίου οὐκ ἔχω, γνώμην δὲ κτέ., 7 have not a commandment of the Lord, but I give (my) judgment (a definite and decided opinion). — as ἠλεημένος (ἐλεέω) KTE., as having had mercy shown me by the Lord (so far as) to be worthy of confidences πιστός, trusted, worthy to be trusted, worthy of confidence ; used here in the ordi- nary classic sense. -οι νομίζω οὖν τοῦτο καλὸν ὑπάρχειν κτέ., 7 think, therefore (introducing the statement of his opinion, γνώμην), that this ἐς good (or honorable) on account of the present distress (the existing constraint, i.e. owing to the peculiar and trying situation of the church in Corinth at that time). — ὅτι. . . εἶναι (explanatory of τοῦτο), that zt zs good for a man (ἀνθρώπῳ, comm. gender) 20 continue as he is; lit. to be thus; as above suggested, wnmarried ; or perhaps in a more general sense, 20 con- 186 NOTES ON FIRST CORINTHIANS. tinue as he is, whether married or unmarried. ‘This better suits the con- text.” Poor. εἶναι, pres. infin., Zo continue to be. Note carefully that this advice is given on account of the present distress; not by any means (as Paul’s entire argument has often been misused) for an encouragement, or exhortation, to celibacy under other circumstances and in general. V. 27. SéSerar (δέω) γυναικί; μὴ ζήτει λύσιν" Art thou (or hast thou been, perf. pass.) bound to a wife? do not seek a separation (lit. a loosing). This further statement of Paul’s γνώμην is important in connection with verse 26, to guard against any possible misunderstanding. — λέλυσαι ἀπὸ γυναικός; Art thou (or hast thou been) loosed from a wife? This is prop- erly spoken of those who have been married ; such is the exact meaning of AéAvom, cf. λύσιν, but it may include in principle those who have never been married. — μὴ ζήτει γυναῖκα, do not seek a wife. This also is to be understood in connection with διὰ τὴν ἐνεστῶσαν ἀνάγκην, verse 26. V. 28. ἐὰν δὲ kal γαμήσῃς (γαμέω), But 77 also thou shalt marry (or shalt have married. Winer, § 42, 3. Ὁ, page 307): καί denotes the choice be- tween the two conditions of remaining single and of marrying. Cf. καί be- fore δύνασαι, verse 21, note). —ovyx ἥμαρτες (ἁμαρτάνω), thou hast not sinned, or thou didst not sin (in marrying). The close connection of this sentence with the preceding — λέλυσαι κτὲ. ---- certainly allows a second marriage to one who is “loosed from a wife.’ The only question is, when in the scripture sense one is actually thus “loosed.” Bloomfield suggests that there may have been among the Corinthians persons like those spoken of int Tim. 4. 3, “ forbidding to marry.” — καὶ ἐὰν γήμῃ (yauéw, Ist aor. éydunoa or éynua, both forms in this verse. Cf. verse 39, γαμηθῆναι, aor. pass.) ἡ παρθένος, οὐχ ἥμαρτεν, ad 10. the virgin (or a virgin, generic article) marry, she has not sinned (or as above, did not 5771, in so doing). ---Ο͵Ππλίψιν δὲ... οἱ τοιοῦτοι, but such persons (i.e. those who are mar- ried) wz have tribulation (or affliction) in the flesh ; i. e. in worldly rela- tions ; referring to the far greater anxiety and trouble respecting food, clothing, etc., experienced in times of disaster and persecution by those who have families dependent on them. —éy® (emphat.) δὲ ὑμῶν φείδομαι (conative), d¢ J (in offering the above advice) am seeking to spare you (i. e. to spare you worldly trouble). Vv. 29-31. Introducing a consolation, which Christians in times of trouble and distress may always, in every age, receive. —Totdro δέ φημι ... συνεσταλμένος ἐστίν (συστέλλω), But this (pointing to what fol- lows) 7 affirm, brethren, the time (ὃ καιρός ; not the generic word 6 χρόνος, but specific, the particular time, the definite time,— of trial and danger and suffering: the leading thought in this connection) zs shortened, ts very brief. That ὃ καιρός means “ the time till the second, or final, coming of Christ,” ‘the time up to the tapovaia,” as Alf., Meyer, et al. explain it, I cannot think; I cannot for a moment suppose that Paul was so much CHAPTER VII. 27-33. 187 mistaken. He himself in 2 Thess. ch. 2, indicates a very different expec- tation. I understand it to mean the time up to the event mentioned in John 14. 3, when Christ will come and call each believer home to him- self. So Calvin, Estius, and many others. Cf. ch. 4. 5; note. — τὸ λοιπὸν ἵνα. . . ὦσιν, Kré., 22 order that henceforth both those who have wives may be as if not having (them), and those who weep as if not weeping etc. This const. of τὸ λοιπόν, placed before ἵνα for emphasis (prolepsis), is now generally preferred; yet some place a colon after λοιπόν and con- nect it w. éoriv. —the time is short henceforth; thatetc. The leading thought of the verse is, all the conditions in life are so very transitory that we should most carefully avoid giving them undue importance. —ot ἀγοράζοντες ὡς μὴ κατέχοντες (with this compare the thought in 2 Cor. 6. 10), and those who buy, as if not possessing (that which they buy). — καὶ of χρώμενοι τὸν κόσμον . . . καταχρώμενοι, and those who use the world (i. 6. all which they possess and enjoy in the world) as 27 not using it fully (cf. Lex. Th. καταχράομαι) ; may perhaps mean, as if not using it with any certainty, as if not having any secure use of tt. See L. and Sc., κατά in compos. IV: χράομαι w. the acc., only here in N. Test.; not in classic Greek, and seldom in later Greek : yet κατα-χράομαι is found w. the acc. in classic usage ; and the proximity of this word may have led to the use of κόσμον, st. κόσμῳ, in this sentence. — παράγει yap τὸ σχῆμα KTE., for (introducing the reason for the foregoing; viz. the transitoriness of all earthly things) the fashion (not fashion in the ordinary sense of the word, but the present shape or condition of things) of this world is passing by, ἐς transitory. On the difference between αἰών and κόσμος, see ch. 3. 18 and 19, notes. Vv. 32,33. θέλω SE ὑμᾶς ἀμερίμνους εἶναι, But J wish you to be free from (worldly) care, or anxiety. Cf. Matt. 6. 25, μὴ μεριμνᾶτε, be not anxious. Note that Paul here again states the reason for his advice to remain single, as in verse 26, on account of the present distress. THis advice should never be considered independently of the circumstances, as has often been done. Cf. verse 28, ἐγὼ... φείδομαι. ---- ὃ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσῃ (ἀρέσκω) TH κυρίῳ, He who 7s un- married has a care for the things of the Lord, how he may please etc. Other cares and anxieties do not thrust themselves upon him, as upon one who has a family to provide for. Cf. verse 28, note on θλίψιν τῇ σαρκί. ---ὁἦ δὲ γαμήσας κτέ., But he who has married hasacare for the things of the world, how he may please his wife, i.e. in times of distress, such as existed then in Corinth. Certainly, in the ordinary conditions of society, this does not hold good. The great majority of our most active Christian workers at the present day, both in this country and in heathen lands, are married. Paul also knew many such; for example, Aquila and Priscilla. 188 NOTES ON FIRST CORINTHIANS. V. 34. καὶ μεμέρισται (μερίζω) καὶ ἡ γυνὴ καὶ ἡ παρθένος, And (the same truth which holds good of the man who is married and of him who is unmarried, holds good of the married woman and of the virgin) there is a difference between etc. With the punctuation and reading of Tisch., Alf., et al., the exact const. seems to be, And both the wife has taken her separate part, or lot, and the virgin. The remainder of the verse describes what these separate lots are. The rendering, And there is a difference also, would suggest the Greek, kal μεμέρισται δὲ κτέ. --- ἡ ἄγα- pos (adj. of two endings) μεριμνᾷ τὰ Kré., She who is unmarried has a care for (or is careful for) the things of the Lord, that she may be holy both in body and in spirit: but she who has married has a care for the things of the world, how she may please her husband. The punctuation of W-H., placing a period after μεμέρισται, and reading καὶ ἣ γυνὴ | ἄγαμος καὶ ἣ παρθένος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ἢ ayia κτὲ. would lead to the follow- ing rendering of vv. 33, 34; ὁμέ he who has married has ὦ care for the things of the world, how he may please his wife, and is divided, or distracted, i. e. between religious and domestic duties. Both the woman who is un- married (who is without a husband) ad the virgin cares for the things of the Lord, that she may be holy etc. It is very difficult to decide upon the exact reading and punctuation; but the general statement is not doubtful. V. 35. Paul again takes pains to qualify and explain the character of his advice on this very important subject.—rotro δὲ... λέγω, And this (referring to what is said in vv. 26-34) 7 say for (with a view to) your own profit, lit. the profit of you yourselves. —obyx (sc. λέγω) ἵνα. . . ἐπι- βάλω (2 aor. subjunc. act. ἐπι-βάλλω), ot that 7 may cast a noose upon you, —a figure borrowed from the practice of casting a noose upon game in hunting. —G@AAG πρὸς τὸ εὔσχημον Kal εὐπάρεδρον (εὖ, παρά, ἕδρα) . ἀπερισπάστως (a priv. περί, σπάω, to draw), but for that which is becoming (that which is decent, orderly) and (for) constant waiting on (or for a sitting beside) the Lord without distraction. These words are per- haps best illustrated in Luke Io, 39, 40, in the narrative of Martha and Mary. . V. 36. εἰ δέ τις ἀσχημονεῖν... νομίζει, But ifany man thinks that he is acting in an unbecoming manner towards his unmarried daughter (his virgin); i.e. by withholding his consent to her marriage, thus perhaps ex- posing her to sin with her lover. — ἐὰν ἡ ὑπέρακμος, 27,516 be of marriage- able age (ὑπέρ, beyond, past ; ἀκμή, the culminating point, the point when one reaches the period of full manhood or womanhood), or 7 she be of full age. Alf., Poor. I prefer this to the rendering, ¢f she be past the flower of her age. Plato, Repub. places the ἀκμή of woman at twenty. — καὶ οὕτως ὀφείλει γίνεσθαι, and if (sc. εἰ) 22 ought to take place thus (i.e. that the daughter marry). —6 θέλει ποιείτω, /e¢ him (the father) CHAPTER VII. 34-40. 189 do what he will, what he wishes, \et him act according to his best judg- ment (νομίζει). The authority in this matter, according to law, vested with the father.—ovx ἁμαρτάνει, γαμείτωσαν, He does not sin (in so doing), /et them (the daughter and her lover) marry. The construction in this verse is somewhat difficult, and some points in it have often been misunderstood. V. 37. ὃς δὲ ἕστηκεν. .. ἑδραῖος, But he who stands firm in his heart (having no inward misgivings). — μὴ ἔχων ἀνάγκην, vot having any necessity, like the man just mentioned in verse 36, εἰ δέ τις. . . vo- μίζει, the man who has reason to fear some disgrace. — ἐξουσίαν δὲ ἔχει Kté., but has full authority (not conditioned by any outward circum- stances) concerning that which he has willed, or wished (note the exact force of the ending -ua).— καὶ τοῦτο κέκρικεν (κρίνω) κτέ., and has ὦ - cided this matter in his own heart (bear in mind that the legal authority was vested in the father), to keep his own unmarried daughter. — καλῶς ποιήσει (the number of conditions preceding this statement is remark- able), wz2/Z do well, will do what ts honorable. This would be in oppo- sition to the prevailing views of the time, but agrees with verse 34. The reading τοῦ τηρεῖν, 7x order to keep, is not adopted by Tisch. or W-H. V. 38. ὥστε (followed by the indic. here), Wherefore, —a conclusion fr. vv. 36, 37. — καὶ 6 γαμίζων κτέ., both he who gives in marriage his own unmarried daughter does well, or does what is honorable; and he who does not give (her) in marriage will do better, or will do what is more honorable (in view of the existing state of things in Corinth). His con- duct is more generous and honorable, in that he remains responsible for her support, instead of relieving himself of what might be regarded as a financial burden and casting it upon another. Note γαμίζω, fo give in marriage ; γαμέω, to marry. Vv. 39, 40. Respecting a second marriage ; perhaps in answer to a question from the church. — γυνὴ δέδεται (sc. τῷ ἀνδρί)... ζῆ (pres. indic. of (dw) ὃ ἀνὴρ αὐτῆς: A wife ἐς bound (to her husband) as long a time as her husband lives ; --- ἐὰν δὲ κοιμηθῇ (1 aor. pass. subjunc. of κοιμάω) © ἀνήρ, but if her husband have fallen asleep (often, as here, spoken of the sleep of death). —éAev9épa ἐστὶν... γαμηθῆναι (γαμέω), μόνον ἐν κυρίῳ, she zs free to be married to whom she will, only in the Lord. A second marriage, then, after the death of the first husband, is conceded to be lawful and proper under one condition. What is that condition ? Does it mean only to a professing Christian? Alf., Meyer, and many others answer this question in the affirmative. But a profess- ing Christian in the established churches of Europe, — Germany, France, England, etc.,— where every man, if not a public criminal, is a member of the church, means something very different from a professing Chris- tian in most of the churches of this country. The majority of commen- 190 NOTES ON FIRST CORINTHIANS. tators, however, — Chrys., Calvin, Beza, Ewald, Edwards, et al.,— understand zz the Lord to mean ix the spirit of a Christian. She is free to act in so far as her marriage does not interfere with the Christian life. The expression μόνον ἐν κυρίῳ is to be connected closely with ἐλευθέρα ἐστίν, she is free in this matter, only she must act as a Christian woman, must enter into no matrimonial alliance which will be an ob- stacle in the way of Christian duty. Cf. ἐν κυρίῳ, Eph. 5. 22, 24; 6.1; Col. 3. 18, notes on all these passages. — pakapiwrépa δέ ἐστιν, ἐὰν οὕτως μείνῃ (μένω), But she is happier (cf. verse 34), 27 she remain thus (as she is, i. 6. unmarried). — κατὰ τὴν ἐμὴν γνώμην, 27 (lit. according to) my judgment, my decided opinion. Note that the apostle lays no claim to an infallible judgment in this matter. — δοκῶ δὲ κἀγὼ... ἔχειν, and 7 also (as well as the other teachers in Corinth) ¢izk that I have the Spirit of God; and hence am able to pronounce a correct judgment. δοκῶ, [ think, seem, mihi videor. Cf. ch. 4.9, note. Less confident than νομίζω, vv. 26, 36. Cuap. VIII. On the eating of meats offered to idols. This is perfectly proper for those who have the right views of idols (vv. 1-6). But for the sake of those who are weak in the faith, if they are made to stumble, it is a duty to refrain (vv. 7-13). V. τ. Περὶ δὲ (transitional. Cf. ch. 7. 1) τῶν εἰδωλοθύτων κτέ., Mow concerning the things sacrificed to idols. Only portions of the victims thus sacrificed were actually burned upon the altars; other portions were con- sumed by the priests; and others still were sold in the markets. Feasts were made, sometimes in the idol-temples (verse 10), Sometimes in pri- vate houses (ch. Io. 27, ff.), on the portions not actually burned on the altars. — οἴδαμεν... ἔχομεν, we know, (we feel assured) that we all have knowledge (definite knowledge); πάντες would naturally include Paul and those to whom he was writing. The sentence seems to contain a degree of irony, pointing to the conceit of knowledge without the reality; and what follows is in keeping with this. Some, however, understand πάντες to include all Christians. So Chrys., De Wette, Alf., et al.— ἡ γνῶσις φυσιοῖ (note the asyndeton. This clause begins, according to the point- ing of Tisch., W-H., Alf., Meyer, et al., a parenthetical statement, which extends to verse 4. The R. V. places a colon after “‘idols;” thus be- ginning the parenthesis with we know, i.e. with οἴδαμεν), ἡ δὲ ἀγάπη οἰκοδομεῖ, Knowledge puffs up, but (Christian) love builds up. Knowl- edge, science, in itself alone, puffs wf. Has this ceased to be true in our day? The so-called scientist, without Christian love, is well described in verse 2. The two words φυσιοῖ and οἰκοδομεῖ form a marked contrast, — φυσιοῖ (L. and Sc. φυσιόομαι and φυσιάω) to puff up, to blow, to snort ; οἰκοδομεῖ, to build a substantial edifice. CHAPTER VIII. 1-6. ΙΟΙ Vv. 2, 3. εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω κτέ., 77 any one seems to have known something, to have acquired a definite knowledge of some- thing as a finished action (perf. tense), zot yet has he known (or does he know) as he ought to know; his knowledge is still far from complete. These sentences seem ito be thrown in as a caution against conceit, and to exalt Christian love; ἔγνω may be rendered as gnomic (in the pres. tense), or as perf.— ei δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται (γιγνώ- σκω) κτέ., but if any one loves God (the thought here occurs to the mind, —this one has some knowledge of real value, such as he ought to have; but the writer suddenly changes the form of expression and introduces a much more rapturous thought), ‘zs one has been known (or ts known) of him. ΟἹ. Gal. 4, 9, viv δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, but now having known God, nay rather having been known of God, the latter clause indicating something higher and more desirable; also 2 Tim. 2. 19, ἔγνω κύριος τοὺς ὄντας αὐτοῦ, the Lord knoweth those who are his, knows them as his children, knows that they have filial love, —the ἀγάπη here spoken of. V. 4. περὶ τῆς βρώσεως οὖν (resumes the thought broken off in verse I) κτέ., Concerning therefore the eating of things sacrificed to idols, —a fuller expression of περὶ τῶν εἰδωλοθύτων, verse I. — οἴδαμεν ὅτι KTé., we know (we feel assured) that there is no idol, or that no idol is (anything) in the world, and that there ts no God but one. This const. of οὐδὲν εἴδωλον corresponds to οὐδεὶς θεός. SoR. V., Alf., EIL., Meyer, Kling. The const. az zdol is nothing, making οὐδέν a predicate substantive, st. attributive adj., conveys the same idea and has been pre- ferred by many; εἰ μή, but, except, a frequent N. Test. use. Vv. 5,6. Explanation and confirmation of οὐδὲν εἴδωλον. .. εἰ μὴ εἷς in verse 4.— καὶ γὰρ εἴπερ (each word has its usual force ; καί con- necting the sentence, γάρ introducing the reason for the foregoing state- ment, ef conditional, πέρ intensive, —not easily rendered with exactness into English) εἰσὶν λεγόμενοι θεοὶ κτέ., For if actually there are gods so- called, whether in heaven or upon earth (such as are mentioned in the Grecian and Roman mythology). — ὥσπερ εἰσὶν θεοὶ πολλοὶ κτέ., as actually there are gods many, and lords many; i.e. beings, good and bad, superior to man in power and intelligence. Thus in Deut. to. 17, we find the same thought: For the Lord your God, he is God of gods, and Lord of lords. Cf. also Ps. 136. 2, 3. Such is the interpretation of Alf, ΕἸ]., Meyer, Hodge, Poor, et al. Many others, however, understand the sen- tence thus: For even though there are gods so-called whether in heaven or upon earth; as there are gods (so-called; 1. 6. imaginary gods) many and lords many. ‘The first interpretation adheres most closely to the Greek. — ἀλλ᾽ ἡμῖν εἷς θεὸς ὁ πατήο, κτέ., yet to us (emphat.) there zs one God, the Father (not only the father of our Lord Jesus Christ, but ovr Father, 192 NOTES ON FIRST CORINTHIANS. our heavenly Father). —é€ od . . . εἰς αὐτόν, from whom (as the source, the creator) ave all things and we into (or for) him; ἐξ, the source; εἰς, the end in view, the goal, — the beginning and the end. Cf. ἐκ πίστεως εἰς πίστιν, Rom. 1. 17, note. — καὶ εἷς κύριος (begins a const. parallel to εἷς θεὸς κτὲ.) ᾿Ιησοῦς Χριστός, axd one Lord, Fesus Christ. These were accepted truths in every Christian church, and needed only to be stated in order to remind the Corinthians of the utter nothingness of all idols. --δι οὗ... δι’ αὐτοῦ, through whom are all things, and we through hin, —carrying out the conception of Christ as the one through whom the Father created all things (cf. John 1. 3; Col. 1. 16; Heb. 1.2), and through whom as our mediator we approach the Father and are spirit- ually created anew. Cf. 2 Cor. 5.17; Eph. 2.10. The conclusion from all this is, that the eating of meats offered to idols is in itself not wrong, if the right view of idols is steadily kept in mind; but only under this condition. Hence it was of great importance to state what follows in verse 7. No doubt, it was with this idea in mind that the council in Jerusalem passed the resolution mentioned in Acts 15. 20. That Paul did not, however, consider this resolution in all its particulars perma- nently binding appears in this connection and is a noteworthy fact. V. 7. GAN οὐκ ἐν πᾶσιν ἡ γνῶσις, But not in all men (is there) the definite knowledge (of which we are speaking).— τινὲς δὲ τῇ συνηθείᾳ κτὲ., but some (even of those who have professed to be Christians) from their acquaintance until now with the idol, or from their being accustomed until now to the idol, eat (the flesh) as something sacrificed to an idol, i.e. with a recognition of the idol.— καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται, and their conscience being weak, or since tt ts weak, ts defiled, ts debauched. All this would be true of those who had been converted from heathenism, but not of the Jewish converts. It was of the utmost importance to guard against this recognition of the idol. Vv. 8,9. βρῶμα δὲ ἡμᾶς κτέ., Bul anything eaten, food, will not com- mend us to God, or will not affect our relations to God (so Alf., EIl., Meyer, Kling, et al. understand the force of παραστήσει) ; nether if we eat are we the better, nor if we refrain from eating are we the worse. The order of these conditional sentences is usually reversed. So W-H., Alf, Meyer, R. V., et al. The thought is, there is no moral quality either in eating or in refraining from food. That is a fact conceded, but must ever be considered in close connection with the warning in verse 9. ---βλέ- mere δὲ μήπως ἡ ἐξουσία ὑμῶν αὕτη κτὲ., But beware lest in any way this your authority, your right, become a stumbling-block to the weak. ἐξουσία akin to ἔξεστι, 12 2s permitted. We have in this verse a principle of great importance and of frequent application. Though the eating of meats sacrificed to idols is not a practical question with us, yet there are many other questions of a similar character (at least involving the same gen- | CHAPTER VIII. 7-13. 193 eral principle), and we should ever bear in mind the same caution, — not to use our own liberty in such manner as to lead others into sin or ex- pose them to temptation. Vv. Io, 11. The same principle illustrated and confirmed. — ἐὰν γάρ τις ἴδῃ oe... κατακείμενον, Hor if any one (referring particularly to the one whose conscience is weak) see thee, the one having definite knowl- edge, reclining (at a table) in an idol’s temple ; thus partaking zz the temple of the meat which had been sacrificed to an idol. It seems sur- prising that a Christian man would go so far as this. Such an example would certainly be likely to prove a πρόσκομμα to many. εἰδωλεῖον, or εἰδωλίον, found only in later Greek; used perhaps to avoid applying so sacred a word as ναός or ἱερόν to an idol’s temple. — οὐχὶ (the stronger form of the neg., anticipating emphatically an affirmative answer) ἡ owv- είδησις αὐτοῦ... . οἰκοδομηϑήσεται (οἰκοδομέω) εἰς κτέ., well not (surely) his conscience, since he ἐς weak, ox if he is weak (R. V.), be emboldened (or be built up and made firm) to eat (pres. infin., denoting something con- tinued or repeated, to eat habitually) the things which have been sacrificed to idols; εἰς TO... ἐσθίειν, (to enter) into the eating habitually etc.— ἀπόλλυται γὰρ ὁ ἀσϑενῶν ἐν τῇ σῇ γνώσει, For he who is weak is being ruined, is led on the way to ruin, in (“as the element in which,” Alf.) thy knowledge. Cf. Rom. 14. 15, note. —6 ἀδελφὸς . . . ἀπέϑανεν (ἀπο- θνήσκω), he,—the brother for whom (on account of whom) Christ died. A most touching suggestion! Cf. again Rom. 14. 15, note. The theo- logical question may arise here, Can the brother for whom Christ died be ruined so as to be finally lost? In answer to this question note again the force of the pres. tense. Although when on the road to complete ruin he may, and will, as many of us believe, be rescued by divine grace, yet how much he may be harmed, how much may be taken from the joys of Heaven, who can tell? How much meaning there may be in ch. 3. 15, no one can now fully comprehend. Vv. 12,13. οὕτως δὲ κτέ., And thus (in the manner above described) while sinning against the brethren and smiting their conscience which is weak, or when it is weak, ye sin against Christ, —the most touching consideration of all. Note the metaphor in τύπτοντες, smiting, striking ; denoting the barbarous cruelty of the δοί. -- διόπερ, Wherefore, in view of all these considerations, introducing the noble and fixed resolution of Paul himself. — εἰ βρῶμα σκανδαλίζει... od μὴ φάγω (aor. subjunc. of ἔφαγον, pres. ἐσθίω) κρέα (neut. plur. fr. κρέας) εἰς τὸν αἰώνα, 27 any- thing eaten causes my brother to stumble, I certainly will not eat meat ever in the future. Note the force of the double neg. οὐ μή, Good. ὃ 257 ; H-A. 1032. βρῶμα, food in general; κρέα, meat, flesh. It is not neces- sary to assign to eis τὸν αἰῶνα here any other than its ordinary meaning. 13 194 NOTES ON FIRST CORINTHIANS. The emphasis of the whole statement is noteworthy. With the thought cf. Rom. 14. 20, 21. --- ἵνα μὴ . . . σκανδαλίσω, that 7 may not cause my brother to stumble (as I should run the risk of doing, if I should knowingly eat the things sacrificed to idols). Note the emphatic repetition of τὸν ἀδελφόν pov: also the difference between σκανδαλίζει, pres. tense, a con- tinued or repeated action, and σκανδαλίσω, aor. subjunc., a simple oc- currence of the action, even in a single instance. Cuap. IX. Paul illustrates his spirit of self-denial by referring to his rights as an apostle, and to the fact that he did not avail him- self of them, but for the sake of Christ and for the salvation of men adapted himself to the most varying situations (vv. I-22). The example of those who run in the race-course and of the athlete to be imitated. Their reward and that of the Christian contrasted (vv. 23-27). V.1. Οὐκ εἰμὶ ἐλεύθερος ; κτέ. (note the neg. οὐκ, οὐχί (emphat.), od, suggesting an affirmative answer to all these questions), Am J not free (cf. verse 19)? —i.e. independent of men,—so that the resolution in ch. 8. 13 was wholly voluntary. Am J not an apostle? i.e. not only free, but possessing authority. — οὐχὶ... ἑόρακα (Att. ἑώρακα, fr. dpdw) 5 Have I not seen Fesus our Lord? said in proof of his divine appointment as an apostle. Any reference to his having seen Christ in the flesh, as has been inferred from 2 Cor. 5. 16, would here be irrelevant. He had seen the glorified Jesus and received a commission from him on the way to Damascus (Acts, chapters 9. 22. 26; 1 Cor. 15.8: cf. also Acts 18.9; 2 Cor. 12. 1 ff.). — οὐ τὸ ἔργον μου Kré., Ave not ye my work in the Lord ? —a further and substantial proof of his apostleship. ἐν κυρίῳ (emphat. posit.) connect in thought with the entire question, and not simply with τὸ ἔργον μου. Vv. 2,3. εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος (note again the neg. οὐκ ina condition, — joined closely with the verb), κτέ., 27) to others Tam not an apostle, yet at least to you Tam. His apostleship had been questioned by an influential party in Corinth. — 4 γὰρ (introduces the proof of the fore- going statement) σφραγίς pov... ἐν κυρίῳ, for the seal of my apostleship (my divine commission) are ye in the Lord. % σφραγίς, the impression of a seal, the outward sign which warrants and secures anything. Cf. Rom. 4.11; 2 Tim. 2.19. Often in Rev. — ἐν κυρίῳ as in verse I. Connect with the whole clause ἡ σφοαγὶς κτέ. --- ἣ ἐμὴ ἀπολογία... αὕτη (note the asyndeton, —an emphatic statement added closely to the preceding ; the emphatic words at the beginning and end of the sentence). This (referring to what precedes, — the fact that you are the seal of my apostle- ship) ἦς my defence to those who examine me, who call my apostleship im CHAPTER IX. 1-6. 195 question and put me on trial. I think the reference of αὕτη to what pre- cedes is plainer when the sentence is translated in the above order ; so B. U., Poor, et al. Many, however, understand αὕτη to point to what follows, —so Chrys., Vulg., Luther, O. V., et al.,—but the logical con- nection seems far less intelligible. αὕτη is “ predicate, not subject,” Alf., Edwards ; αὕτη is “ subject, not predicate,” Kling, De Wette. It may be viewed either way grammatically. V. 4. In the same line of thought with verse 1. Verses 2 and 3 form a slight digression, giving the proof of his apostleship. — μὴ (in a ques- tion suggesting a negative answer, and not usually rendered into English) οὐκ (join closely with the verb). . . φαγεῖν (ἐσθίω) καὶ πεῖν (Att. πιεῖν, . fr. πίνω) ; Are we without a right to eat and drink? ox Is it true that we have not a right etc.; or in still another form, We are not without a right to cat and drink, are we? In each form the answer Wo! is suggested (οὐκ ἔχω, Lhave not, am destitute of, am without). It is doubtful whether in using the plural here Paul has in mind others besides himself. φαγεῖν καὶ πεῖν, to eat and drink, i.e. at the expense of the churches; not refer. ring here to the Jewish restrictions respecting food, nor to meats sacrificed to idols. V. 5. μὴ οὐκ ἔχομεν (as inverse 4) . . . περιάγειν, Are we without a right to lead about (i.e. with us on our missionary journeys, at the expense of the churches, — this, and not the question of a right to marry, is the leading thought, as suggested by the connection) a sister as wife? His right to have a wife, though not the leading thought, is implied. The Roman Catholic interpretation, that γυναῖκα may here mean a serving- woman, is contrary to the ordinary usage of the word, and suggests some- thing which would be nothing short of a scandal. It is also opposed to what is implied in Matt. 8. 14. — ὡς καὶ of λοιποὶ ἀπόστολοι, as the rest of the apostles also. ἀπόστολοι here in the wider sense, as Barnabas is included in the argument. This does not necessarily imply that all the apostles excepting Paul and Barnabas were actually married, but only that they had this right, and that many of them had availed themselves of it. — Kal οἱ ἀδελφοὶ τοῦ κυρίου, ard the brethren of the Lord. I can have no doubt that this is to be taken in its simplest and plainest meaning, — the sons of Joseph and Mary, who were born after our Lord. The best known of these was James, pastor of the church in Jerusalem. Gal. 1.19; 2.9, 12; Acts 12.17; 15.13; 21. 18. — καὶ Κηφᾶς, and Cephas? Cf. ch, 1. 12, note. On the general question, brethren of the Lord, see Bible Dict., art. Brother. V. 6. ἢ μόνος ἐγὼ... μὴ ἐργάζεσθαι ; Or have 7 only and Barnabas not a right to refrain from working? % as in ch. 6. 2, 9. Or (if you deny the truth of my reasoning, does it really follow that) we only Barnabas 196 NOTES ON FIRST CORINTHIANS. and Tare without a right etc. Note the negatives οὐκ w. the indic., μή w. the infin. For an account of Barnabas and of his relations to Paul see Bible Dict. It appears that he had adopted Paul’s custom of self-support, and that this fact was known to the Corinthians. V.7. Three examples from common occupations, showing that the laborer might expect a support from that in which he was engaged. — τίς στρατεύεται. .. ποτέ (emphat. posit.) ; Who serves as a soldier at his own expense ever? ὀψωνίοις - see Lex. ὀψώνιον. --- τίς φυτεύει κτέ.; Who plants a vineyard and does not eat the fruit of it? Note here the acc. τὸν καρπόν w. ἐσθίει, pres. tense, denoting the beginning and continuance of an action. It does not imply that he completes the action, i.e. that he eats a// the fruit. In the next clause note a change of construction, — ἐκ w. the gen., presenting the same general thought. No particular stress is to be laid on this change. — ἢ τίς ποιμαίνει ποίμνην (note the allite- ration, not easily translated) kal... οὐκ ἐσθίει ; or who takes the care of a flock (or herd) and does not eat of the milk of the flock? ποιμαίνω de- notes the entire care, not merely the feeding; and ποίμνη signifies either a flock of sheep or of goats, or the two in one flock, or a herd of cattle. The const. ἐκ τοῦ γάλακτος... οὐκ ἐσθίει may be suggested by the fact that other articles of food are made of the milk and eatez; also by the sale of a portion of these articles the herdsman or shepherd obtains his entire living. All the facts referred to in this verse would be familiar to the Corinthians and very suggestive. Vv. 8,9. μὴ (suggesting a negative answer) ...Aadd, Do 7 speak these things according to human judgment? — ἢ (as in verse 6) καὶ 6 νόμος... οὐ λέγει ; or (if I say these things according to human judg- ment of what is right, is it true that the law is silent on this point?) che law also does it not say these things? An affirmative answer is suggested by the neg. od. On the difference between λαλῶ and λέγω in N. Test. see Rom. 3. 19, note. The distinction seems by no means so marked as in classic Greek. — ἐν yap τῷ Μωύσέως νόμῳ γέγραπται (γράφω). (Yes! the law also says these things,) For zz the law of Moses it is written. There is a degree of solemnity in the form of statement (Meyer). — οὐ κημώσεις (or diudceis) βοῦν ἀλοῶντα (ἀλοάω), Thou shalt not muzzle an ox while treading out the grain, —Yeut. 25. 4, in the language of the LXX.., except κημώσεις, st. φιμώσεις. Notice the form of the prohibition, ov w. fut. indic.; Winer, § 43. 5, c. — μὴ τῶν βοῶν μέλει τῷ θεῷ; 75 22 Sor the oxen that God cares? βοῶν, gen. of cause; Oe, dat. w. the impers. verb. Note again the force of the neg. μή ina question. God does not utter this command because of his care for the oxen, does he? Answer suggested, No! not on that account only or chiefly. V. το. ἢ δι ἡμᾶς... λέγει ; or (as we may suppose) does he say this altogether on our account ?— Vv ἡμᾶς yap (confirmatory) ἐγράφη (γράφω), CHAPTER IX. 7-14. 197 On our account certainly it was written. The bearing of all this on the argument of the apostle is plain. The word ἡμᾶς has particular reference to Christian preachers (so Chrys., Theoph., Neand., Meyer, Alf., Ell., et al.). — ὅτι ὀφείλει... ἀροτριᾶν, because, or in view of the fact that, he who plows ought to plow in hope. ἐπ᾽ ἐλπίδι, lit. upon hope, as the basis of his action. In Rom. 8. 20 we find the form ἐφ᾽ ἐλπίδι (Tisch.), ἐφ᾽ ἑλπίδι (W-H.). — καὶ ὁ ἀλοῶν.... τοῦ μετέχειν, and he who threshes (ought to thresh) ἦγε hope of having a share. See Lex. μετέχω. The reference and application to the Christian laborer is very plain. Is this principle less true now than it was then ? V.11. Application. εἰ ἡμεῖς... ἐσπείραμεν (σπείρω), μέγα (sc. ἐστίν) εἰ ἡμεῖς... θερίσομεν (θερίζω) ; Lf we sowed for you things which are spiritual (the vital truths of Christianity), zs 290 a@ great matter if we shall reap your carnal possessions ? εἰ w. the indic., the supposition of an actual fact; ἡμεῖς, we, i.e. Paul and those who were laboring with him. Note the emphatic juxtaposition, ἡμεῖς ὑμῖν, ἡμεῖς ὑμῶν. The argument of this verse is a majori ad minus, and must have led the Corinthian Christians to very serious reflection: ὅτι μείζονα λαμβάνουσιν ἢ διδόασιν (Chrys.). Note the contrast πνευματικά and σαρκικά, things of ¢he spirit, things of the flesh (i. e. food and what we call “the necessaries of life ἢ). V. 12. Confirmation of the principle from the example of others. — εἰ ἄλλοι τῆς ὑμῶν ἐξουσίας μετέχουσιν, οὐ μᾶλλον ἡμεῖς ; Lf others have a share in the authority over you, do not we still more? Note the emphat. posit. of ἡμεῖς, we, i.e. Paul and those who labored with him; ἄλλοι, others, referring apparently to those who had entered the field after the departure of Paul, not necessarily meaning the false teachers; ὑμῶν, objective gen. — GAN οὐκ ἐχρησάμεθα (χράομαι) κτέ., But we did not (when we were with you) wse this authority. — ἀλλὰ... στέγομεν ἵνα μὴ κτὲ., but we bear all things that we may not cause (lit. give) any hindrance (any obstruction) to the gospel of Christ. πάντα, all things, such as labor, privations, hardships ; oréyw occurs but four times in the N. Test. For the various meanings in class. Gr. see L. and Sc. Vv. 13, 14. Further confirmation of his right to a support; from Jewish customs, and also from a precept of the Lord Jesus. — οὐκ οἴδατε, do ye not know, implies a well-known fact. — ὅτι ot τὰ ἱερὰ ἐργαζόμενοι «ον ἐσθίουσιν ; that those who work at the sacred things (i.e. the priests who discharge their various duties in the temple) eat (of) the things of the sacred place,i. e. the temple?—ot τῷ θυσιαστηρίῳ παρεδρεύοντες . . - cuppep(Lovrar; (and that) those who attend at (lit. sit beside) the altar take a share with the altar? Note the force of the mid. συμμερίζονται, take to themselves a share, a portion. — οὕτως καὶ ὁ κύριος διέταξεν (δια-τάσσω) .. » Civ (ζάω). So also the Lord ordained, arranged, for those who preach 198 NOTES ‘ON FIRST CORINTHIANS. the gospel that they should live (lit. to live) by the gospel (or of the gospel). 6 κύριος, the Lord, i.e. Christ. Cf. Matt. το. το; Luke το. 7,8. ἐκ de- notes the source, the means by which. V. 15. From this point to the end of the chapter, Paul speaks of him- self, — of his self-denial and devotion to the one great work of preaching the gospel. — ἐγὼ (emphat.) δὲ οὐ κέχρημαι κτέ., But [have not used any one of these things, i.e. the things enumerated above; all that would come under the head of ἐξουσία. Note the emphatic negation, οὐ... οὐδενί ; also the perf. κέχρημαι, [have not used (up to the present time). —ov« ἔγραψα δὲ ταῦτα, And / write not,or [have not written, these things; ἔγραψα, epistolary aor. Win. § 40. 5, p. 278. —tva οὕτως γένηται ἐν ἐμοί, that it may become thus (as I have above written; namely, that the preachers and teachers of the gospel should receive a support from the churches) 2” my case, lit. 7x me. Cf. ἐν w. dat., Matt. 17. 12; Luke 23. 31 — καλὸν γάρ μοι μᾶλλον ἀποθανεῖν ἢ, for (12 were) good for me to die rather than—. At this point, the punctuation of W-H., who place a dash after #, thus indicating a sudden break in the sentence, seems the simplest and plainest.— τὸ καύχημά pov οὐδεὶς κενώτει, My slorying no man shall make void! This is uttered in the form of a direct sentence (οὐδεὶς κενώσει), and with deep emotion. In reading the entire verse, a pause should be made after the word 4, than. The Vulg., O. V., B. U., R. V ,and most of the other versions, are from the reading τὶς κενώσῃ, Text. Rec. Alford reads tis κενώσει. Tisch., W-H., Tregel., with all the oldest MSS., have οὐδεὶς κενώσει. It must be acknowledged that the reading of the Greek and the construction are not entirely certain. The general thought, however, remains with each of the various constructions substantially the same; namely, I prefer to perish with hunger and want rather than to depart from this my custom of self-support, and thus lose my present ground of glorying. Note the N. Test. use of καυχάομαι, to glory, to rejoice; and of καύχημα, ground of glorying and rejoicing. Vv. 16,17. The reason why he held so firmly to this καύχημα. --- ἐὰν yap εὐαγγελίζωμα', οὐκ ἔστιν por καύχημα, For if J preach (pres. tense, continue to preach) the gospel, I have not (lit. there does not exist to me) a ground of slorying (in the faithful discharge of this duty, I find no ground of glorying) ; for a necessity is laid upon me (ἀνάγκη γάρ μοι ἐπίκειται). ---- oval yap μοί ἐστιν ἐὰν μὴ evayyeAlLopar, for woe is to me if I do not preach the gospel. This clause repeats in still stronger language the idea in the preceding; and the argument is made still plainer in what follows. - εἰ yap ἑκὼν τοῦτο πράσσω, μισθὸν exw For if of mine own will (as a business matter of my own choosing) 7 do ¢his (then, in that case) 7 have a reward (I have 267). --- εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι, dzt if (I do this) ot of mine own will, I have been intrusted with a steward- ship (Lam in the position of a steward). I can find in this no ground of CHAPTER IX. 15-21. 199 glorying. I can discharge the duties of a steward well, and meet with approval; but nothing more. V. 18. τίς οὖν μου ἐστὶν ὁ μισθός; What then is my reward ? The answer to this question lies in what follows. — ἵνα εὐαγγελιζόμενος . .. θήσω κτέ., (Lt is) that, in preaching the gospel, I may make the gospel with- out expense. — ες TO μὴ καταχρήσασθαι Kré, so ας not to use in full my rvicht in the gospel. “He could not consent to place himself in any other relations to the Corinthian church (cf. verse 15); and to him the con- sciousness that he was giving to them the gospel and winning souls to Christ without a recompense from them was a sufficient reward, and a ground of glorying. Various constructions and interpretations have been put upon this verse; but I think the above follows the Greek closely and presents the argument consistently. Note the grammatical points: τίς, what, agrees in gender w. μισθός ; ἵνα w. fut. indic. θήσω, st. subjunc. ἡ Vv. 19, 20. In what follows he describes more particularly the char- acter of his work, with the motive which influenced him. — ’Enev8epos yap dy xré., For (a confirmation of the last clause, that he did not use in full his right, his ἐξουσία, in the work of preaching the gospel) demg free, or though I was free, from all (men), 7 made myself a bond-servant to all. — ἵνα... κερδήσω (aor. subjunc. fr. κερδαίνω), that 7 micht gain (i.e. to Christ) the more, the greater number (of them, the persons included in πᾶσιν and πάντων). I cannot understand it to mean, as some do, more than any of the other apostles. Not only does the Greek fail to convey that idea, but it seems inconsistent with the spirit and teaching of Paul. Cf. Rom. 12, 10.— Here follow specifications under the general state- ment.— καὶ ἐγενόμην τοῖς ᾿Ιουδαίοις κτέ., Ard (καί epexeget.) 7 became to the Fews as a Few that 7 might gain Fews. This sentence has respect to the nationality; the next, to the religious status. In what particulars Paul became as a Jew to the Jews, he does not here tell us. We learn something on this point in Acts 16.3; 21. 26. --- τοῖς ὑπὸ γόμον ὡς ὑπὸ νόμον, κτέ., Zo those who are under the law as under the law, though not be- ing myself under the law, that I might gain those who are under the law. What Paul meant by the declaration that he was not under the law, appears in his epistles to the Galatians and to the Romans. See espe- cially Gal. 2. 19 ff. For the omission of the art. w. νόμον, see Winer, § 19, p. 122. Of course, the Mosaic law with all its attendant ceremonies is here meant. V. 21. Further specifications. — τοῖς ἀνόμοις ὡς ἄνομος (sc. ἐγενόμην) μὴ Sv ἄνομος θεοῦ GAN’ Evvopos Χριστοῦ, fo chose who are without the Jaw (i. e. to the Gentiles, who were without the Mosaic law, as without the law (i.e. not following the Jewish observances of feasts, fasts, etc.), though not (lit. not being) without the law of God (i.e. not without the spiritual, or moral, law of God, which is universal and eternal in its re- 200 NOTES ON FIRST CORINTHIANS. quirements), Aut in the law of Christ. Our Lord himself pointed out and sanctioned that which is eternal and spiritual in the law: Matt. 22. 37- 40; Mark 12. 28-31; Luke Io. 25-27. Cf. Rom. 13.9, 10; Gal. 5. 14; 6.2. The genitives θεοῦ and Χριστοῦ may be viewed as objective with the adjs. ἄνομος and ἔννομος ; thus, ot being without the law in relation to God, but in the law in relation to Christ. This verse is usually rendered, To those who are without law, as without law etc , omitting the article throughout the verse ; but I much prefer to express the article, not only to make the rendering of this verse correspond to that of the preceding, but especially on account of the idea. The Corinthians, and in fact all the churches to which Paul wrote, were under the Roman Empire, from which the common law of modern nations is chiefly transmitted; and it cannot in truth, in the ordinary sense of the expression, be said that they were “ without law.” Yet they were, at least the Gentile portion of the church, “without the Mosaic law,” as νόμος is usually understood in the N. Test. Luther renders ἔννομος Χριστοῦ, ix dem Geselz Christi ; Martin, sous la loi de Christ, with the article. —tva κερδάνω τοὺς ἀνόμους, that 7 might gain those who are without the law. The subjunc. κερδάνω, here and in the entire connection, rendered might etc., like the optat., because dependent on a historic tense (ἐγενόμην) Note how much less frequently the optat. is used in N. Test. than in Attic Greek. The Attic form of the Ist aor. subjunc., κερδάνω, certainly seems surprising, while κερδήσω occurs so many times in close connection. W-HEI. read κερδανῶ, fut. indic. after ἵνα, as in verse 18, θήσω; and this is probably the true original intention of the writer, — the fut. indicating more dis- tinctly than the aor. subjunc. an expectation. Bear in mind that the most ancient MSS. are all uncial, hence without the written accents. This word would be KEPAANQ, without accent, and this may be either fut. indic. or Attic aor. subjunc. The Text. Rec. has here κερδήσω, but this is not adopted by any recent critical editor. V. 22. ἐγενόμην τοῖς ἀσθενέσιν ἀσθενής, Zo the weak 7 became weak. “The weak ” were those who were yet weak in faith, not strong in Christian character. Cf..ch.8. 7° if.; Rom. 14. το τοῦτ 1 Thess. Ὁ ἘΠῚ Acts 20. 35. I cannot think with Alf. that it refers to “those who had not strength to believe and receive the gospel.” —JZ became weak, i.e. I entered into sympathy with them in every possible way. Many a Christian pastor has learned in his own experiences the meaning of this. —tva . . . κερδήσω, that 7) might gain the weak, i.e. that I might win them over to strength of Christian character, to take a decided stand for Christ.—tois πᾶσιν γέγονα πάντα, ἵνα πάντως τινὰς σώσω (σώζω). Note the emphatic repetition, πᾶσιν... πάντα... πάντως. To all men I have become all things, that by all means 7 may save some ; σώσω either fut. indic. or aor. subjunc. in form; in meaning does not Chine Pick 1X, 22-2ς. 201 differ materially from κερδήσω. But what could Paul mean by such a statement as this, —al/ things to all men? Did he with easy con- science, like many in modern times, sacrifice, or bend, Christian prin- ciple whenever it seemed to him convenient or from a worldly point of view expedient? Not at all. The Corinthians knew him too well to understand him in this way. They knew full well that he never from any worldly motive would swerve a hair’s breadth from the strict- est principles of duty. They would have no difficulty in understand- ing his statement, —that he sought to Adapt himself to all the various circumstances and conditions of human life, to enter into the closest sympathy with all human hearts, for the sake of touching them and winning them to the truth, as did our Lord himself in his life on earth. Vv. 23, 24. πάντα δὲ ποιῶ διὰ τὸ εὐαγγέλιον, ἵνα... γένωμαι, And I do all things on account of the gospel (all the things enumerated above, impelled by one motive), that 7 may become a fellow-partaker of it (a partaker with others of the blessings promised in the gospel, — eternal life with the redeemed in heaven); fa... γένωμαι, the final cause, the end in view,—epexegetical of διὰ τὸ evdayy-, the moving cause. Note that the apostle speaks of himself as being a συνκοινωνός, a fellow-partaker The Christian race and the Christian contest are next presented as differing in one most important feature, suggested apparently by the word συνκοινωνός, from the races and athletic con- tests with which the Corinthians were undoubtedly familiar in the Isthmian games, celebrated only a few miles away from Corinth. — οὐκ οἴδατε (as in verse 13, implying a well-known fact) ὅτι ot . . . τρέχον- τες κτέ., Do ye not know that those who run in a race-course (in a Ssta- dium) —all indeed run, but one receives the prize? πάντες μὲν... εἷς δέ, appos. w. of . . . τρέχοντες. --- οὕτως τρέχετε (imperat.) ἵνα καταλά- Byte, Zhus (like one of those in the race-course) do ye run (pres. imperat., continue to run), that ye may surely receive, that ye may grasp firmly (the prize); λαμβάνω, to take, receive; nara(intens.)AauBave, to take, or receive, firmly. Note also the force of the aor. καταλάβητε, that ye may grasp firmly (as an accomplished fact). V. 25. A further comparison in the same 11Π6. --- πᾶς δὲ 6 ἀγωνιζό- μενος πάντα ἐγκρατεύεται, ἐκεῖνοι (sc. ἐγκρατεύονται) μὲν οὖν (confirm- atory) ἵνα... λάβωσιν, ἡμεῖς δὲ ἄφθαρτον (emphat. posit., sc. στέφανον), And every man who engages in an athletic contest ts in all things tem- berate, they indeed (plur. referring to the collective idea in πᾶς) that they may receive a corruptible crown ; but we, an incorruptible ; στέφανον, a crown, wreath, garland. In the Olympic games, the garland was of wild olive, cut from a tree in the sacred grove at Olympia. Palm leaves were at the same time placed in the hands of the victors. 202 NOTES ON FIRST CORINTHIANS. Hence the expression “to carry off the palm.” In the Isthmian games,,. the garlands were at one time of pine, afterwards of ivy, and still later, again of pine. All of these materials were ‘‘corruptible,” but the crown which the Christian will receive at the end of his race- course will be “incorruptible.” Again, note another most important dif- ference . in these earthly contests only ove, the victor, receives the crown; but αἰ who run the Christian race-course will receive at last a crown; yes, and that crown will be incorruptible, “the crown of glory that fadeth not away.” 1 Pet. 5. 4. Let us take courage: the end is not far off. V. 26. The thought in these closing verses of the chapter is in keeping with that above,—his uniform self-denial. — ἐγὼ (emphat. posit.) τοίνυν (only here in Paul’s epistles; once in Luke; once in James; once in Heb.) οὕτως τρέχω, / therefore so run, thus run (as the runner in the race-course). The emphatic force of οὕτως is liable to be overlooked in the English rendering so. The German a/so (Luther) is better, though Iess emphatic, I think, than the Greek. The Vulg. sic makes the thought clear. Still it is less emphatic than the Greek. Cf. ch 3. 15, note, where the proper force of οὕτως is, as here, im- portant for a correct apprehension of the meaning of the sentence. — ὡς οὐκ ἀδήλως, as not uncertainly. Note here the absolute neg. οὐκ, much less frequent in N. Test. than in Attic, and hence all the more emphatic. J therefore thus run, as (one who runs) actually with no uncer- tainty; non in incertum, Vulg.; scio quod fetam et guomodo, Beng. ; πρὸς σκοπόν τινα βλέπων, οὐκ εἰκῇ καὶ μάτην, Chrys.; cf. Phil. 3. 14, κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον κτέ. --- οὕτως πυκτεύω, J thus engage in box- ing. This corresponds to 6 ἀγωνιζόμενος above. Boxing was one of the most prominent of the athletic contests. Those who have visited Rome will perhaps remember the antique statues of boxers in the art mu- seums. — ds οὐκ ἀέρα Sépwv, as not beating air (mere empty air, instead of an actual antagonist). δέρων is an expressive word, deating so as to knock off the skin, faying; see Thayer, L. and Sc.; used in Pauls epistles only here and in 2 Cor. 11. 20; elsewhere in N. Test. only in the Gospels and Acts. V. 27. GAN ὑπωπιάζω pov τὸ σῶμα Kal δουλαγωγῶ, but 77) discipline severely (see L. and Sc.), 7 bruise my body (ich bliue mir den Leib, Meyer ; je mortifie mon corps, Martin), and bring it into bondage (into the condi- tion of a bond-servant, δοῦλος, mache zum Sclaven, Meyer). It is easy to see how an abuse of this declaration may have led to the ascetic absurdities of subsequent times in the Christian church. The sentence means simply that he sought to bring the physical appetites and pas- sions all under the control of reason and conscience; and the argu- ment of the chapter shows that he was willing to deny himself, in many CHAPTERS IX. 26—X.1. 203 ways, of things which were perfectly lawful, things which were his right (ἐξουσία), for the better and surer accomplishment of this great end. The same general thought is expressed above in πάντα ἐγκρατεύ- erat, though perhaps with less emphasis. In connection with what Paul here says of the body, it is well to bear in mind what the same writer has said in another connection: ch. 6. 15, Do ye not know that your bodies are members of Christ? Verse 19 Do ye not know that your body 25 ὦ temple of the Holy Spirit within you? —two different views, each very intelligible in its own connection, and by no means contradictory. — μήπως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι, Jest by some means, having made proclamation (having been a herald) to others, I myself become disap- proved, rejected. ‘Vhe figure of the race-course is thus carried through to the end of the sentence; and the apostle presents himself under the two- fold figure of one running in the race-course, and of the herald who proclaimed the laws of the contest and summoned the runners to enter the race. κηρύξας, having acted as a herald, akin to κῆρυξ, a herald. This meaning of κηρύσσω should never be lost sight of in the N. Test. ἀδόκιμος, disapproved, i.e. unworthy of the prize. The doctrine of the perseverance of the saints is nowhere in the N. Test. presented in such a way as to lead to self-indulgence, or to remissness in Christian duty ; but everywhere the necessity of vigilance, of self-denial, and of the most strenuous effort, is urged upon the disciple of Christ, as the evidence, and the only evidence, that he is actually a true disciple, and will at last receive an incorruptible crown. CuHap. X. The importance of the principles laid down in the preceding chapter illustrated by a striking passage in Jewish his- tory (vv. I-11). An exhortation and an encouragement following this illustration (vv. 12, 13). A warning against the danger of mingling idolatrous ideas and practices with the Lord’s Supper (vv. 14-22). Some practical instructions of the highest impor- tance at that time respecting the eating of meats sacrificed to idols (vv. 23-ch. 11. 1). This is in close connection with the argument in ch. 8. V. 1. Οὐ θέλω yap ὑμᾶς ἀγνοεῖν, For (γάρ introduces the illustration) Lam not willing that you continue ignorant. The thought was in part no doubt a new one to them; and the expression is used elsewhere, as here, to introduce something important. Cf. Rom. 1. 13; II. 25, notes. — ἀδελφοί: an affectionate address to the entire church. — ὅτι of πατέρες ἡμῶν . .. διῆλθον (διέρχομαι), that our fathers were all under the cloud and all passed through the sea. Cf. Ex. 13. 21 ff.; also ch. 14. Note 204 # NOTES ON FIRST CORINTHIANS. ὑπό w. the acc., extending under ; never w. the dat. in N. Test. Article used because a definite and well-known object is spoken of. The ex- pression our fathers was literally true of the Jewish members of the church; but it was also true of the Gentile converts, inasmuch as the ancient Israelites were the people through whom the earliest oracles of God had been transmitted to the Gentile world, and hence might be viewed as spiritual fathers, in the same manner in which Abraham is viewed as the father of the faithful in all subsequent ages. Cf. Rom. 3. 2; SrA fp 23. 27 Η : V.2. καὶ πάντες... ἐβαπτίσθησαν κτέ. (note the emphatic repetition of πάντες in vv. 1, 2, 3, 4), and were all baptized into Moses in the cloud and in the sea. The reading ἐβαπτίσαντο, mid. voice, received baptism as a — voluntary act, is preferred by many (W-H., Alf., Meyer, et al.). Cf. Acts 22. 16. — εἰς τὸν Μωύσῆν (cf. εἰς Χριστὸν ᾿Ιησοῦν, Rom. 6. 3, note), into Moses, i.e. recognizing and acknowledging him as their leader. “Entered by the act of such immersion into a solemn covenant with God, and became his church under the law, as given by Moses, God’s ser- vant, —just as we Christians by our baptism are bound in a solemn cove- nant with God, and enter his church under the gospel as brought in by Christ, God’s eternal Son. See Heb. 3. 5,6.” Alf. — ἐν τῇ νεφέλῃ καὶ ἐν τῇ θυλάσσῃ. “ They passed under both, as the baptized passes under water,” Alf. ‘ The cloud is, in a measure, taken together with the water (not symbolically of the Spirit), as the element into which they entered, and wherein they became, as it were, submerged, in order thence to emerge again,” Kling. “ἐν is local, as in βαπτίζειν ἐν ὕδατι, Matt. 3. 11, a/., indicating the element in which, by immersion and emergence, the baptism was effected,” Meyer. ‘‘ Cloud and sea, both together as type of the baptismal water, must be thought of as alike (gleichartig) according to their nature.” Meyer. ‘‘ Et xubes proprium humorem portat,” Beng. ‘‘ The type appropriated the subjects to Moses as his ; the antitype appropriates them to Christ as his redeemed ones,” Meyer. Vv. 3,4. As the ordinance of baptism had been prefigured in the his- tory of the Israelites, so also that of the Lord’s Supper. — kal πάντες «νον ἔφαγον (ἐσθίω), and all ate the same spiritual food. This was the manna, miraculously provided for them. Cf. Ex. 16. 13 ff.; Psalm 78. 24 ff. — καὶ πάντες... ἔπιον (aor. of πίνω) πόμα, and all drank the same spiritual drink. Ex. 17. 1-6; Num. 20. 2-11. — ἔπινον (imperf. of πίνω) yap... ὃ Χριστός, for they continued to drink from (out from) a spiritual rock accompanying (them), and the rock (this spiritual rock that accompanied them) was Christ (or, I am inclined to render 6 Χριστός here the Christ, as in so many passages in the Gospels and Acts in the R. V.), — spiritual drink from a spiritual rock, and the rock was the Christ, CHAPTER X. 2-8. δ τ the Messiah. Much has been written and much more may be written on this passage without making the simple statement any clearer. The events attending the removal of the children of Israel from Egypt to the promised land were supernatural and miraculous, and hence ordinary human experience furnishes no analogy to them. We can only take the statements as they stand in the sacred word. In itself the sentence is clear and without ambiguity. It should not be forgotten that Paul here speaks of the rock as “spiritual.” Vv. 5,6. ἀλλ᾽ οὐκ... . εὐδόκησεν ὁ θεός, But not with (lit. iz) the greater number of them was God well pleased. “ A tragical litotes.”” Meyer. Only Caleb and Joshua were permitted to reach the promised land; Num. 14. 30. — κατεστρώθησαν (κατα-στρώννυμι) .. . ἐν τῇ ἐρήμῳ, for they were strewed (scattered) in the wilderness (in the desert). Num. 14. 16, 29; οἴ. Heb. 3.17. — ταῦτα δὲ... ἐγενήθησαν (= ἐγένοντο, fr. γίγνομαι), And these things (ταῦτα, subj., as in verse 11) decame (plur. verb, agreeing w. the pred. τύποι) examples (figures, Vorbilder, Meyer) for us. τύπος, a print, impression, pattern; akin to τύπτω. Cf. Rom. 5. 14. These were examzf/es, not for imitation, but for warning, —examples of God’s dealing with the disobedient, as is made plain in the following words. — εἰς (the endin view) τὸ μὴ εἶναι ἡμᾶς (subj. after the infin., as often in the N. Test.) κτὲέ., that we should not be longing for { persons lust- ing after) evil things,—a general expression, anything whatsoever that is evil. — καθὼς κἀκεῖνοι (= καὶ ἐκεῖνοι) ἐπεθύμησαν, as they also (καί, also, supposing us to be like them) Zusted. Vv. 7,8. Note μηδὲ... μηδὲ... μηδὲ... μηδὲ «7 é., —four special warnings, following the above general one. — μηδὲ... γίνεσθε, καθώς (κατά, ὡς, according as) τινες αὐτῶν (sc. ἐγενήθησαν), And become not tdolaters, as some of them (became). Paul here refers to the idolatry im- plied in partaking of the feasts in heathen temples; ch. 5. 11. This becomes plain from the following citation ; some of them, but not all. Cf. Rom. 3. 3. — ὥσπερ (as, as, πέρ, intens.) γέγραπται (γράφω), just as it has been written. Ex. 32. 6, in the words cf the LXX. — ἐκάθισεν... φαγεῖν (ἐσθίω) καὶ πεῖν (πίνω) κτὲ., The people sat down to eat and drink (at the idol-feast of the golden calf) and rose up to play (to dance and engage in other sports). This especially, participating in idol- feasts, was the danger to which the Corinthians were exposed. — μηδὲ πορνεύωμεν ... Kal ἔπεσαν (Att. ἔπεσον, fr. πίπτω) κτὲ., And let us not commit fornication, as some of them committed (cf. Num. 25. 1 ff.), and fell tn one day twenty-three thousand. According to Num. 25. 9, twenty-four thousand perished. Was this discrepancy an error of memory on the part of Paul, or was there a discrepancy in the earliest MSS.? The latter seems to me more probable. At all events, whether we read 23,000 or 24,000 the illustration, the lesson here taught, remains the same, equally striking. 206 NOTES ON FIRST CORINTHIANS. Vv. 9, 10. μηδὲ ἐκπειράζωμεν τὸν κύριον, And let us not try (pres. con- tinue to try ; ἐκ, exceedingly) the Lord. The connection, the references to O. Test. history, would lead us to understand τὸν κύριον here as meaning God, Jehovah. The thought is, Let us not venture to task the divine patience by continuing in any voluntary and known sins. This passage does not contradict James 1. 13, God cannot be tempted with evil things, i.e. they have no power to reach him and divert him from what is absolutely right. —Ka0ds τινες αὐτῶν ἐξεπείρασαν (ἐκ-πειράζω) ... ἀπώλ- λυντο (ἀπόλλυμι), as some of them tried (him) and perished continued to perish, impert.) by the serpents. Num.21.5ff. Thereading τὸν Χριστόν, st. τὸν κύριον, has little MS. authority. — μηδὲ γογγύζετε,. . . ἐγόγγυσαν kal ἀπώλοντο (aor.) κτέ., And do not murmur (pres. do not continue to murmur, or be not in the habit of murmuring), as (καθάπερ. κατά, ἅ, πέρ, according as, exactly as) some of them murmured and perished by the de- stroyer. This is sometimes thought to refer to Num. ch. 14, but more commonly to Num. 16. 41 ff. The occasion for the first two exhortations following μηδέ is not doubtful. Whether there was anything in the Corinthian church, more than in the churches generally, suggesting the last two is not so certain. Vv. 11,12. ταῦτα δὲ τυπικῶς κτέ., And these things happened to them by way of example (as warnings; cf. τύποι, verse 6), and were recorded (were written) for an admonition to us (or for our admonition). Is not this true of all authentic history, in all ages and nations, when rightly studied ? Note συνέβαινεν, imperf., denoting the events in their successive occur- rence. ἐγράφη, aor., the simple fact. — ες οὖς. . . κατήντηκεν (καταντάω), into (the midst of ) whom the ends of the ages have come. CE. συντέλεια αἰῶνος, Matt. 13. 39; ἐπὶ συντελείᾳ τῶν αἰώνων, Heb. 9. 26. The last period in the world’s history, from the coming of Christ to the end of the world, is often designated as οὗτος ὃ αἰών. --- ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ (πίπτω), Wherefore (in view of the above warnings) let him who seems to stand (who thinks that he stands, i.e. is firm in the Christian life) give heed (habitually, pres. imperat.) Zest he fall. No man can ever in this life be so sure of his adoption that he can afford to cease using the utmost vigilance. The question whether the falling here spoken of means the falling into some temporary sin, or the falling from a state of grace, is differently answered by different persons. The latter view is taken by Calvin, Bengel, Kling, Meyer, et al. V. 13. After the warning, this verse presents the true and highest en- couragement to steadfastness and perseverance. — πειρασμὸς... εἴληφεν (λαμβάνω) εἰ μὴ ἀνθρώπινος, A temptation (trying, testing) has not taken you except such as belongs toa human being, i.e. as the connection indicates, except such as man can bear (viribus humanis accommodatus, Meyer). — πιστὸς δὲ ὁ θεός, avd (this thought is in the same line with the preceding, and hence δέ may be rendered avd; so B.U.; Martin, et Dieu est fidele: CHAPTER X. 9-16. 207 this seems to me logically preferable, yet most translators and expositors view it as slightly adversative, and render it dt) God is faithful, worthy to be trusted. Note the meaning of the verbal adj. ending -rdés. — ὃς οὐκ ἐάσει Kré., (this gives the reason for the foregoing,) who wll not (or since he will not) suffer you to be tempted (tried) beyond what ye are able (beyond your ability to bear it). Note this frequent use of ὅς in a causal sense. Cf. Lat. gud. — ἀλλὰ ποιήσει. .. καὶ THY ἔκβασιν, but will make with the temptation (the testing, trying) the way of escape also, — both together. Here God is represented as testing or trying his children; above, verse 9, they are represented as trying him, and he as allowing himself to be tried. Both ideas are familiar in the N. Test. — τοῦ δύνασθαι ὑπενεγκεῖν (ὑπο-φέρω), that ye may be able to bear it (to bear up under it). τοῦ w. the infin. denot- ing purpose, cf. Win., § 44. 4, p. 324. «“ Vv. 14,15. Διόπερ (διά, ὅ, πέρ, draws a conclusion with emphasis; cf. 8. 13), Wherefore (Deshalb eben, Meyer), — a conclusion from the pre- ceding paragraph. —dyamnrol pov, my beloved. Note this affectionate address; not a mere formal, conventional word, but an expression of the heart. — φεύγετε ἀπὸ τῆς εἰδωλολατρείας (εἴδωλον, an idol; λατρεία, service), flee (pres. imperat. jie continually) away from the service of idols. Here we find the principal conclusion from the above warning examples. — ὡς φρονίμοις λέγω κρίνατε ὑμεῖς ὅ φημι. The usual rendering of this verse makes two independent sentences. The const. of Meyer makes the last clause the logical object of λέγω. Thus, As 27 to wise men T say, do ye judge what Laffirm. ὧς, as if, assuming it asa fact ; φρονίμοις, intel- ligent, those who are capable of judging; κρίνατε (aor. imperat.) ὑμεῖς (emphat.), do ye judge (once for all, as a finished act); φημί, 7 affirm ; λέγω, 7 speak, 7 say, cf. Rom. 3.8; ὅ φημι points to what follows. V. 16. τὸ ποτήριον (note the asyndeton) τῆς εὐλογίας, The cup of blessing ; i.e. the cup which is consecrated with prayer and thanksgiving at the partaking of the Supper; and it may also mean the cup connected with a blessing, which brings a blessing. The gen. may cover both ideas. Olsh., Kling, et al. — ὃ εὐλογοῦμεν, which we bless, which we consecrate by prayer, —a clause epexegetical of the preceding. The same verb is used of the blessing pronounced on the loaves and fishes; and also on the loaf at the partaking of the Last Supper. The cup is here mentioned first, although second in order at the institution of the Supper, because he wishes to dwell longer on the subject of the loaf as connected with his leading theme, —the meat sacrificed to idols. — οὐχὶ (emphat. neg., an- ticipating an affirmative answer) κοινωνία τοῦ αἵματος κτέ., 7s 22 ηοΐ a communion of, or participation in (R. V.), a partaking of (B. U.), the par- ticipation of (Alf.), the blood of Christ. Asthis is the only place where the word “communion” is used in the N. Test. with reference to the Lord’s Supper, it is important to note carefully the connection and the 208 NOTES ON FIRST CORINTHIANS. sense in which it is used; not a communion with one another, but a communion of, or partaking of, the blood of Christ; and so further on, a communion of, or partaking of, the body of Christ. I regard it as very unfortunate, and the fruitful source of numberless discords and jealousies, that the ordinance should ever be viewed as an expression of fellowship with one another. But what does the language, a communion of, or par- taking of, the blood of Christ and the body of Christ, really mean? We ' know the view of the Romanists, and also of those who believe in the doctrine of “the real presence.” The majority of Protestants in this country, however, regard the bread and the wine as symbols or emblems of the body and the blood of Christ; so that, in partaking of them, the body and the blood of Christ are presented vividly to our minds. This view, equally with the literal interpretation, is in keeping with the exhor- tation of our Lord at the institution of the ordinance: τοῦτο ποιεῖτε eis τὴν ἐμὴν ἀνάμνησιν, -- Luke 22.19; 1 Cor. 11. 24, 25, — de ix the habit of doing this, or continue to do this (pres. imperat.), Zo bring me to mind ; eis denoting the object in view, the intention; ἐμήν, the possessive adj. pron. with the force of the gen. of a pers. pron., as often, — with a view to the remembrance of me, Lat. in meam commemorationem ; in w. the acc., not zz w. the ablat. — τὸν ἄρτον ὃν KA@pev (KAdw) κτέὲ., The loaf (or the bread) which we break, is τέ not a partaking of the body of Christ? Against the literal interpretation of the words ody and dlood, the fact should be borne in mind that at the institution of the Supper our Lord was still in his human body; and I cannot see how his disciples could have under- stood the loaf and the cup in any other way than as symbols or emblems of his real body and blood. V. 17. ὅτι εἷς ἄρτος, ἕν σῶμα KTé,—an emphatic statement of the unity of believers, as is shown in the ordinance of the Supper. (The idea of uzity is quite distinct from that of z¢tercommunion, and should by no means be confounded with it.) Aecause (or in view of the fact that) there is one loaf, we the many are one body. 1 much prefer this grammati- cal structure of the sentence. So Calvin, Beza, Bengel, Hodge, Meyer, Kling, et al. — of γὰρ πάντες. .. petéxopev, for we all partake of the one loaf ; — the reason for the affirmation just made. V.18. Another illustration of unity to confirm the idea that the par- taking of meat sacrificed to idols is practically idolatry itself. — βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα᾽ Behold Israel according to the flesh ; i.e. the lineal descendants of Israel. In Rom. ch. 9, Paul uses the word Israel in a very different sense. — οὐχ (anticipating an affirmative answer) ot ἐσθίοντες κτὲ., Are not those who eat the sacrifices partakers of, or partakers with, the altar? (have they not communion with the altar? R.WV.) A por- tion of the sacrifice was burned upon the altar; another portion was _ eaten by those in attendance or sold in the markets. By parallel reason- CHAPTER Χ, 17)3524. 209 ing, those wno eat the sacrifices offered to idols become partakers of, or with, the idol-altar; i.e. practically idolaters. Vy. 19, 20. τί οὖν φημί; What then do 7 afirm? What conclusion do I draw from these analogies? — ὅτι εἰδωλόθυτόν τι ἐστίν ; (Do I affirm) Zhat a thing sacrificed to an idol is (actually) anything ? i.e. any- thing sacred, anything such as the idolater imagines it? — ἢ ὅτι εἴδωλόν τι ἐστίν ; or (dol affirm) that an idol ts anything ? i.e. anything having life; “ Lat. a/iguzd, the opposite of the ov ems,” (Meyer). — ἀλλ᾽ ὅτι a θύουσιν «xré. A negative answer is plainly suggested to the questions. (No!) Aut (1 affirm) that what they sacrifice, to demons and not to God do they sacrifice. The subject of θύουσιν is readily understood, —the heathen who offer sacrifices. The word δαιμόνια is used to denote, not imaginary divinities, but actual evil spirits, devils. So regularly, both in the Old and New Testaments. Cf. in the LXX. Deut. 32.17; Ps. 105 (or 106). 37; Ps. 95. 5; also numerous passages in the N. Test. — οὐ θέλω δὲ... γί- νεσθαι, avd Lam not willing that you become partakers with demons (or that you have communion with demons). Meyer understands ὅτε be- fore this clause, making it dependent, like the preceding, on φημί, ---- and {that) 7 am not willing etc. τῶν before δαιμονίων generic article. Vv. 21,22. Reason for the last statement, —od θέλω δὲ κτέ. --- οὐ δύ- νασθε. .. πίνειν κτέ., You are not able (ina right spirit; it is morally impossible) to drink the Lora’s cup and the cup of demons. ποτήριον κυρίου would be readily understood as the cup used at the celebration of the Supper; κυρίου, art. omitted, as often with a proper name; ποτήριον in both clauses, and so τραπέζης in the next sentence, made definite by the limiting gen. Win. § 19. 2, b., —‘‘the cup of demons,” i. e. the cup used in connection with the idol-feasts. — οὐ δύνασθε... μετέχειν κτέ. ; you are not able to partake of (to have a share in) the Lora’s table and the table of demons. — ἢ παραζηλοῦμεν τὸν κύριον ; Or (supposing we persist in this iniquitous practice) do we provoke to jealousy the Lord? i.e. Christ, who instituted the Supper, and in memory of whom it is celebrated. — μὴ (anticipating a negative answer) ἰσχυρότεροι αὐτοῦ ἐσμέν ; we are not stronger than he, are we? Can we afford to insult and defy him? Abductio ad absurdum. Chrys. Vv. 23,24. Πάντα ἔξεστιν is introduced here, as in 6. 12, abruptly, without connective particle, A// things are lawful. This statement — an abuse of the principle of Christian liberty—-was probably current at this time in Corinth. Paul introduces it to show the necessary qualifications in connection with the subject which he is now discussing; and so he adds. ἀλλ᾽ οὐ πάντα συμφέρει, but not all things are profitable (cf. 6. 12); and repeating the statement, he adds, ἀλλ᾽ οὐ πάντα οἰκοδομεῖ, but not all things build up (edify),— most suggestive additions to the current 14 210 NOTES ON FIRST CORINTHIANS. maxim. They must certainly have led to serious reflection. Note the use of οἰκοδομεῖ. Cf. 8.1; 1 Thess. 5. 11; also οἰκοδομή, Rom. 14. 19. — μηδεὶς τὸ ἑαυτοῦ ζητείτω, Let no man seek (be in the habit of seeking, pres. imperat.) zs own interest (lit. that which belongs to himself). Al- though in the matter under consideration individuals might without per- sonal harm enjoy the utmost liberty, yet the good of others, not simply of one’s self, should always be considered. — ἀλλὰ τὸ τοῦ ἑτέρου, sc. (ntelrw, but (let cach seek) his neighbor's interest. After ἀλλά, ἕκαστος is readily suggested. So sometimes in classic Greek τὸ τοῦ ἑτέρου, lit. that of the other, in distinction from one’s self. Vv. 25,26. πᾶν τὸ ἐν μακέλλῳ πωλούμενον, Lverything that is sold (offered for sale) in a meat-market. μάκελλον OY μάκελον, a rare word, only here in N. Test. Cf. Lat. macellum. The rendering skamdles is without meaning to most readers. If I were to meet a neighbor and say, Have you been in ¢he shambles to-day? he would probably wonder what I meant. The question, Have you been in the market, or the meat-market ? would be understood. — ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν, eat (be in the habit of eating), making no inquiry (whether it has been sacrificed to an idol) o# account of conscience. — μηδὲν ἀνακρίνοντες, in nothing, as to nothing, examining, questioning. Neg. μή, ina prohibi- tion. This degree of religious liberty might safely be conceded. Whether διὰ τὴν συνείδησιν means on account of one’s own conscience or that of another, is not determined by the Greek expression; yet the connection suggests the former,—on account of one’s own conscience. In verses 28, 29 the conscience of another is made plain. The reason for the liberty thus allowed is presented in the form of a citation from the O. Test., Ps. 24. (or 23.) I, in the words of the LXX., except that Paul inserts γάρ. — τοῦ κυρίου κτέ., For to the Lord belongs the earth and its fulness. In these two verses we have the statement of a general and abiding principle of conduct. It is plain from what the apostle here says that he did not consider the resolutions passed by the council at Jerusa- Ὁ lem to be permanently binding on this one point. Acts 15. 28, 29. See note in Hackett’s Commentary on Acts, edited by Dr. Hovey. Cf. also. ch. 8 of this epistle, and 1 Tim. 4. 4. Vv. 27,28 εἴ τις καλεῖ κτέ. The apostle here presents a practical case, with the rule of conduct. Jf any one of the unbelievers (those who are not Christians) calls, invites you, and you are willing to go. The idea of an invitation to a feast is readily suggested. — πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε κτέ., everything that is placed at your side (that is set before you) eat, making no inguiry on account of conscience. Cf. verse 25. But this general principle is followed by a most important limitation. — ἐὰν δέ τις ὑμῖν εἴπῃ᾽ κτέ., But if any one say to you, This is something offered tn sacrifice. Such a case at that time in a heathen city might easily occur. CHAPTER: X. ‘25-33. 21% What then snould a Christian man do? — μὴ ἐσθίετε κτέ., do not cat on account of that person, the one who disclosed the fact, and of conscience. ἐκεῖνον points to tls. This person— one of the invited guests — would most likely be some Christian man who had been converted from heathen- ism, and who had conscientious scruples about eating meat that had been sacrificed to idols. The unusual word ἱερόθυτον, st. εἰδωλόθυτον, is prob- ably chosen here as a more honorable term spoken at the table of the host who was an idolater. Vy. 29,30. An important explanation of τὴν συνείδησιν in verse 28. — συνείδησιν δὲ λέγω κτέ., And conscience, [ mean, not that of one’s self, but that of the other (the same as tls above). The statement is very explicit, positive, and emphatic. — ἱνατί γὰρ ἡ ἐλευθερία pov κτέ., Hor why is my liberty judged by another conscience (another than my own)? This states the reason why he says so explicitly τὴν τοῦ érépov, — the conscience of the other, of the one who disclosed the fact that the meat had been sacri- ficed to an idol. Two points of the highest practical importance for all time are presented in this verse, — the liberty, the absolute independence, of every man’s conscience, so far as relates to mere human authority; but at the same time the importance of a suitable regard for another man’s conscience, so far at least as not to lead him into sin. — εἰ ἐγὼ (emphat.) χάριτι μετέχω, τί... ἐγὼ (emphat.) εὐχαριστῶ ; (a confirmation of the thought, the independence of every man’s conscience), Jf J with thankful- ness partake (sc. of food and drink), why am Lill spoken of regarding that Sor which I give thanks? The thought commends itself to the good sense of every man. Cf. 1 Tim. 4. 3 ff.; Rom. 14.6. χάριτι in this connection corresponds w. εὐχαριστῶ. So Alf., Meyer, Kling, et al. Vv. 31-33, ch. 11. 1. The same principles stated in their widest application. — etre οὖν ἐσθίετε κτέ., Therefore, whether ye eat or drink or do anything, do all things with a view to God’s glory. Cf. ch. 6. 20; Eph. 1.12; Phil. 1.11; 1 Peter 4.11; John 15. 8. --- ἀπρόσκοποι (a priv., προσ- κόπτω, to strike against)... γίνεσθε κτέ., Become void of offence (lit. not striking against; unanstossig, Meyer; cf. Phil. 1. 10, note; Give no occasion of stumbling, R. V., B. 10.) both toward Fews and toward Greeks and toward the church of God, i.e. toward all men. — καθὼς κἀγὼ (= καὶ ἐγὼ) ... ἀρέσικω, even as T also please (seek to please) all men in all things. ἀρέσκω must certainly be taken here in the conative sense; and the “all things ” must be understood of those things, like the leading subject of this chapter, which did not involve any moral principle. In the preach- ing of the cross he was bold and outspoken, even when he knew that he was giving offence. Cf. ch. 1. 23. — μὴ ζητῶν κτέ. (this explains more fully the meaning of the preceding), ot seeking my own profit, but that of the many, that they may be saved, —the great end, kept constantly in view. Cf. ch. 9. 19 ff. — Μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ, Become 212 NOTES ON FIRST CORINTHIANS. imitators of me, even as I also am (an imitator) of Christ. There is no lack of modesty in this exhortation, as he distinctly defines in how far they were to imitate him. Christ was his ideal of perfection, and they were to imitate him only in so far as he imitated Christ. Cf. Phil. 2. 4 ff.; Rom. 15.3; Eph. 5.2; Matt. 20.28. Note carefully the force of γίνεσθε, here and in ch. το. 32, decome ye etc., indicating something to be aimed at, something not yet attained. : Cuap. XI. Suitable decorum in respect to dress in the public assemblies (vv. 2-16). On their conduct at their agapae, and par- ticularly at the celebration of the Supper. The institution and proper method of celebrating this ordinance (vv. 17-34). V. 2. Ἐπαινῶ δὲ ὑμᾶς, Mow 7 praise you, — introduces a new topic with a word of commendation. — 6tt. . . μέμνησθε kal καθὼς... κατέ- χετε, Jecause in all things ye remember me, and, even as 77 delivered (them) to you, ye hold fast the traditions (the things delivered, i.e. the instruc- tions respecting Christian doctrines, ordinances, and duties). κατέχω, to hold fast, to hold firmly. ΟἿ. ch. 15.2; 1 Thess. 5. 21; Heb. 3. 6, 14; 10. 23. In a different sense in Rom. 1. 18; 2 Thess. 2. 6, 7, and other passages. V.3. The statement of a general principle, from which application is made to the special topic. — θέλω δὲ ὑμᾶς εἰδέναι, But 7 wish you to know. Cf. ch. 10.1; Col. 2.1, notes. — ὅτι παντὸς ἀνδρὸς κτὲ., that the head of every man is Christ. Note the emphatic position of παντὸς ἀνδρός, of every man the head is Christ. As he was writing to a Christian church he would be understood to mean ‘the head of every Christian man. Cf. Eph, 5. 21 ff. notes. — κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, and (the) head of (the) woman is the man, or it may be rendered (he) head of (the) wife is the hus- band. The last rendering agrees with that of Eph. 5. 23 (R. V., B. U.), and conveys, I think, the idea more accurately. (The double signification of ἀνήρ and γυνή, man or husband, wontan or wife, often makes it diffi- cult to translate accurately into English.) The word κεφαλή here must be understood of the zmmediate or proximate head, not as supreme head, since Christ, as head of the church (Col. 1.18; Eph. 1. 22; 4.15), is head of all the individual members. The expression, the head of the wife is the husband, must be understood simply of official or social relations, as becomes evident from the next clause. Meyer uses the expression organic subordination (organische Unterordnung) to denote the relation both in this clause and in the following. Kling with much propriety speaks of this clause as representing “the social position held in the family and in the church.” In connection with this passage the statement in Gal. 3. 28 should not be forgotten, where the personal CHAPTER XI. 2-5. 213 relations of all believers to Christ himself are presented, and the distinc- tions of race, sex, and social condition all disappear. — κεφαλὴ δὲ τοῦ Χριστοῦ ὁ θεός, and (the) head of Chris: is God. Christ as son of God, while in his nature and essential character equal with the Father, in official relations (economic relation, Kling), is everywhere in the N. Test. viewed as subordinate. On the equality of the Son with the Father see especially Phil. 2.6; also the comment of the Jews themselves, John 5. 18; the words of Jesus, John το. 30. On the subordination of the Son see again Phil. 2. 6 ff.; John 14. 28; 1 Cor. 3. 23; 15.28. For a complete discussion of this subject see the works on Systematic Theology. V. 4. An application of the general principle just stated. — πᾶς ἀνὴρ xré., Every man, while praying or prophesying with (the) head covered, disgraces his head. Whether this means his own head, or, as in verse 3, his spiritual head, i. e. Christ, is not certain. The former, Meyer, Hodge, et al.; the latter, Alf., Kling, and many of the older commentators. Others understand it in a double sense, — his own head, and also Christ as his spiritual head; so Olsh., Stanley, Poor, et al. It is difficult, and certainly not of the highest importance to us, to decide positively which idea was in the mind of the writer. The position and breathing of αὐτοῦ are no objection in N. Test. Greek to the meaning is own head in the literal sense. The instruction respecting praying and prophesying must have reference to suitable decorum in public assemblies, and not in private families. — κατὰ κεφαλῆς ἔχων, having (something) from the head down- ward, i.e. having a covering upon the head. — καταισχύνει κτέ., disgraces or dishonors his head, i.e. according to Grecian ideas and usages. Jewish men prayed with the head covered, and the Romans offered sacrifices with veiled heads ; but Paul, evidently with the social rank and position of the man or the husband in mind, commends the Grecian custom to the Greeks. καταισχύνει, disgraces; ἀτιμάζω, to dishonor. I think we may thus distinguish between these words. V.5. The opposite conclusion for women, following logically from verse 3. — πᾶσα δὲ γυνὴ... ἀκαταλύπτῳ (adj. of two endings) τῇ κεφαλῇ, Bui every woman, while praying or prophesying with the head uncovered. It appears from this that the women took part in social re- ligious gatherings; and this is not condemned. The apparent discrepancy between this passage and ch. 14. 34 disappears if we adopt the view of Meyer that those passages refer to the public meetings of the whole church, and not to the smaller gatherings for social religious worship. Adopting this view, it would appear that the same usages substantially prevailed at that time in Corinth as in most of the Protestant churches of this country, and that Paul in no way disapproves of them. What he does disapprove of appears in the words, with her head uncovered ; and the reason for this disapproval appears in the next clause. Bear in mind 214. NOTES ON FIRST CORINTHIANS. that the word προφητεύω in the N. Test. does not denote simply the idea of foretelling future events, but in general the idea of speaking under the influence of the Holy Spirit. — ἕν γάρ ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ (ξυρέω or -ράω), for it 7s one and the same thing (an emphatic form of expression) as if she were shaven, lit. with the one (fem.) who has been shaven. This would signify in Corinth generally the character of an adulteress or a prostitute. It was of the highest importance to the pro- sperity of the infant church that all scandal should be avoided. The’ practice here alluded to, for women to pray or prophesy in the social religious gatherings with the head uncovered, is thought to have arisen after Paul left Corinth, and to have been confined to the married women, Vv. 6,7. Confirmation of the thought in verse 5. — εἰ yap οὐ (note the neg. od ina condition, Win., § 55. 2, c, p. 477). . - κειρράσθω (κείρω, aor. mid. ἐκειράμην), For if a woman is not covered (or veiled), or as mid., for if a woman does not put on a covering, let her have herself shorn also. — et δὲ αἰσχρὸν Kré., and if it ts a disgrace for a woman to be shorn or shaven, let her be covered (or veiled), or as mid. let her put on a covering. A strong appeal is here made to the sense of propriety, founded on the customs of society in Corinth. — ἀνὴρ μὲν γὰρ κτέ., For a man indeed ought not to have his head veiled, or ought not to cover his head. — εἰκὼν... ὑπάρχων (particip. causal), sézce he 7s the likeness and glory of God. Paul founds this statement no doubt on Gen. 1. 27, in the words of the LXX.: kal ἐποίησεν 6 θεὸς τὸν ἄνθρωπον " κατ᾽ εἰκόνα θεοῦ ἐποίησεν αὐτόν. Thus we find the same word εἰκών, εἰκόνα, and the thought, /keness or tmage of God. This naturally suggests the additional word δόξα, glory. Man is the glory of God, i.e. “ the reflex of the divine glory,” Stanley. “Thou hast crowned him with glory and honor,” δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν, Ps. 8. 5. — ἡ γυνὴ δὲ δόξα ἀνδρός ἐστιν, dat the woman zs (the) glory of (the) man; or the wife is (the) glory of (the) husband. The gen. here as in the last clause, gen. of source; Win., § 30. 1, —glory reflected from or proceeding from. Vv. 8. 9. οὐ γάρ (confirmatory) ἐστιν ἀνὴρ ἐκ γυναικός, ἀλλὰ γυνὴ ἐξ ἀνδρός, For (the) man is not of (the) woman (lit. out from); but (the) woman of (the) man (lit. out from). Cf. Gen. 2. 23, in the words of the LXX.: κληθήσεται γυνή ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήφθη, She shall be called woman, because she was taken out from the man (lit. out from her man, or her husband.) The statement of this verse relates, not to the propagation of the race, but to the original creation. The whole line of argument is one that would address itself particularly to the Jewish mind. — kal yap οὐκ ἐκτίσθη (κτίζω) κτέ., for neither (καὶ . .. οὐκ) was (the) man created for the woman (διὰ κτὲ., on account of, for the sake of); or, stzce also (καὶ γάρ) there was not created a man for the sake of the wo- CHAPTER ΧΙ. 6-15. 215 man (Meyer). — ἀλλὰ "γυνὴ Kré., Sut a woman (was created) for the man, or for the sake of etc. Verse 8 refers to the manner of woman’s cre- ation; verse 9, to the purpose. Both together confirm the statement of the man’s headship (verse 3), and the conclusions drawn from such headship. V. 10-12. διὰ τοῦτο ore, On this account (i. e. on account of the facts stated in vv. 8, 9) ought the woman to have (a sign of) authority upon the head, i.e. a sign of the man’s authority; namely, a covering. So ἐξουσίαν has been generally understood by the commentators, ancient and modern. — Sia τοὺς ἀγγέλους, 072 account of or because of, the angels. Numerous interpretations have been proposed for this expression. But the simple and ordinary meaning of the words is generally preferred ; namely, de- cause of the angels, the heavenly messengers, who though unseen are actu- ally present in the meetings for prayer and prophecy, and who would not approve of any lack of modesty on the part of the women present and participating in the worship. For the idea of angels present in worship, Ps. 137. (or 138.) 1, has been cited: ἐναντίον ἀγγέλων ψαλῶ σοι, Ln the presence of angels, I will sing praise to thee. — πλὴν οὔτε γυνὴ χωρὶς ἀν- δρὸς κτέ., However, neither is (the) woman without (separate from) (the) man, nor (the) man without (the) woman in the Lord. Or rendering more literally: However, neither is a woman separate from (and thus indepen- dent of) a man, nor a man separate from (and independent of) a woman in the Lord. Or we may render in still another way: weither is a wife separate from a husband, nor a husband separate from a wife in the Lord. This verse is thrown in to prevent any misunderstanding and misappli- cation of the preceding statements, showing the absolute dependence of each sex on the other. — ἐν κυρίῳ, i the Lord, i.e. in Christ. The prin- ciple stated is recognized as fundamental in Christianity. — ὥσπερ yap ἡ γυνὴ ἐκ τοῦ ἀνδρός, κτέ, Hor (a confirmation of the preceding statement, that neither the man nor the woman is independent of the other) just as the woman (was) from the man (in the original creation), so the man also (is) through, or by means of, the woman (in the propagation of the race) ; and all things (are) from God (“as their source, —thus uniting in one great head both sexes and all creation.” Alf.). Vv. 13-15. An appeal to their own judgment and to the teaching of nature. —év ὑμῖν αὐτοῖς κρίνατε (aor. imperat. to denote a finished act), Yudge ye in yourselves. Ye need not ask anybody else. Use your own judgment. — πρέπον ἐστὶν κτέ., 175 it becoming that a woman pray to God unveiled? d-nata-ndAvmrov, adj. of two endings. τῷ θεῷ, not necessary to convey the sense, but expressed for emphasis. Note that an appeal is made to their own sense of propriety. Very different ideas. of propriety might prevail elsewhere, and then the rule here given would not be binding. It would scarcely be regarded as important among us. — 216 NOTES ON FIRST CORINTHIANS. οὐδὲ (anticipates an affirmative answer) ἡ φύσις αὐτὴ διδάσκει κτέ., Does not even nature itself teach you, that if a man have long hair, i is a dishonor to him? ἀνήρ placed before ἐάν (prolepsis or anticipation) for emphasis ; μέν correl. w. δέ; κομᾷ suggests the idea of long hair, and so κόμη would naturally convey the same idea. There has been much unprofitable discussion on the meaning of φύσις here. The Corinthians would be likely to understand the word in the ordinary sense, that which has grown up with a person (see Lex. φύω and φύσις), natural sense, as opposed to what is learned by instruction (Thayer). Cf. above, note on πρέπον. --- γυνὴ δὲ κτέ. (note again the prolepsis, making γυνή emphatic), But if a woman have long hair, to her it is an ornament, a glory, eine Ehre (Luther), Zierde (Meyer). (Note this N. Test. use of δόξα.) --- ὅτι ἡ κόμη . .. αὐτῇ, because the long hair has been given as (lit. instead of) a covering to her. In all this, the sense of propriety, which has grown up with the surrounding circumstances, is appealed to. 16. Hit δέ τις δοκεῖ κτέ, But 77 any one seems to be contentious, seems disposed to discuss the subject further. Fora similar use of δοκεῖ, cf. Phil. 3.4. May τὶς refer to female as well as male members of the church ?— ἡμεῖς κτέ., we (i.e. the apostle and those associated with him) have not such a custom. Such as what? The custom referred to above? or the custom of entering into continued controversy? Exposi- tors have been about equally divided on this point. The former seems to me more natural and logical in the connection. So Theod., Erasm., Grot., Beng., Olsh., Ewald, Neand., Hofm., Alf., Hodge, Poor, et al. In favor of the other view, however, the list is equally extended. Fortu- nately, no very important doctrinal point is involved in the decision. — οὐδὲ κτέ., nor have the churches of God; a noteworthy appeal to the usage of the churches. — Verse 16 is separated by Tisch. both from what precedes and from what follows. W-H make it the concluding sentence of the preceding paragraph. So Alf., R. V., et al. The punctuation of Tisch. gives the sentence more independence and emphasis. With both, ‘however, it is indicated to the eye that the discussion of the foregoing topic is concluded. V. 17. Totro δὲ παραγγέλλων κτέ., And in announcing this, or in giv- ing-you this charge, I do not praise you, that you come together not for that which is better, but for that which is worse. Τῇ we adopt the less probable, reading παραγγέλλω οὐκ ἐπαινῶν, the sense is not materially changed. I understand τοῦτο as pointing to what follows (a frequent N. T. use) ; δέ as continuative, introducing another but kindred topic,—one of the irregularities in the Corinthian church; ὅτι may be viewed as declara- tive, introducing the explanation of τοῦτο or as causal after ἐπαινῶ. Such, as it seems to me, is the preferable interpretation of this sentence. So Chrys., Theophyl., Erasm., Grot., Bengel, Rueck., Ewald, Hofm. CHAPTER XI. 16-21. 217 Lachmann, Poor, et al. On the other hand, many of the best and most critical expositors think τοῦτο refers to what precedes, and that verse 17 ‘forms a transition to what is yet to be said.” (Alf.). Vv. 18, 19. πρῶτον μὲν γὰρ κτέ., For in the first place when you come together in the church (or in an assembly), I hear that divisions exist among you, and in part I believe it (place confidence in the report). The correl. of πρῶτον μέν is probably δέ (ἔπειτα or εἶτα not being expressed), ch. 12. verse 1. Thus the apostle classes together two leading irregulari- ties, —the misuse of the Lord’s Supper and the abuse of spiritual gifts. —ydp introduces a confirmation of the preceding statement. — σχί- σματα, a strong term, fr. σχίζω, ¢o split, to cleave, to rend. Thus in Matt. 9. 16, Mark 2, 21, ὦ rent ina garment. — μέρος τι πιστεύω, 7 sarily etc. It is suggested that there is delicacy in this expression, the apostle not being willing to believe the worst. — δεῖ γὰρ xré., For there must be dis- sensions also among you, in order that those who are approved may become manifest among you (the divine purpose in all this). — καὶ αἱρέσεις, 47}25- senstons also, i.e. dissensions as well as other irregularities. αἱρέσεις has been viewed by some as a stronger term than σχίσματα, but I should think the reverse. Perhaps it may be best rendered factions (R. V.); but this word is the common rendering in the R. V. of ἐριθεία, and I think the best rendering. The word “eresies, derived from αἱρέσεις, ex- presses an idea belonging properly to a later period in the history of the Christian church. D*ssenstons (Thayer, Lex.) seems to me the best rendering. The character of these dissensions is made plain in what follows. V. 20. συνερχομένων οὖν ὑμῶν κτὲ., When therefore you come together to the same place ; οὖν, resumptive, introducing the description of the dis- sensions ; ἐπὶ τὸ αὐτό, cf. 14. 23; also Acts 1. 15; 2.1. ---οὐκ ἔστιν... φαγεῖν (ἐσθίω), it 2s not possible to eat a supper of the Lord, or the Lord’s supper (R. V.). This use of οὐκ ἔστιν (22 ts not possible), so frequent in classic Greek, must have been familiar to the Corinthians, though rare in N. Test. It occurs in Heb. 9.5. The rendering, this zs not to eat the Lord’s supper, conveys, I think, an entirely wrong idea. κυριακὸν δεῖπνον only here in N. T.; yet cf. the similar idea in verse 27 and in Io. 21. The meaning of the verse is, It is not possible, owing to the disorder, to partake of a supper of the Lord in a becoming and orderly manner. It is apparent from the following description that the disorder arose from combining their love feasts (ἀγάπαι) with the observance of the supper. V. 21. Confirms and explains verse 20. ---καστος γὰρ κτέ., For each one takes beforehand his own supper in the eating or during the feast. ἕκα- στος, cach one; thus there is no united service, such as properly belongs to the Lord’s Supper. ἴδιον, Ais own, in distinction from κυριακόν. προ- 218 NOTES ON FIRST CORINTHIANS. λαμβάνει, takes beforehand, takes before another, and this was one princi- pal element in the disorder. καί adds an important particular. ὃς μὲν ... ds δέ one... another. Note this use of és, chiefly in later writers (Th. Lex.) ; πεινᾷ (Att. πεινῇ, Good. p. 118, N. 2; H-A. 412) . . . μεθύει, one is hungry, has not sufficient food to satisfy his appetite, avother ἐξ drunken, goes to a shameful excess. How little of Christian unity in all this! What a picture for a Christian church the entire passage presents ! V. 22. The apostle expresses his painful disapproval in the form of an abrupt question, μὴ yap οἰκίας οὐκ ἔχετε xré. The ellipsis is sug- gested by ydp: (all this disorder surprises and pains me), For you are not destitute of houses for eating and drinking, are you? In this form, a nega- tive answer, implied in μή, is suggested in English. οὐκ ἔχειν, not to have, to be destitute of. —% τῆς ἐκκλησίας... καταφρονεῖτε, KTE., or do you despise the church of God, and put to shame those who are destitute? As I am aware that you do possess houses for eating and drinking, am I to infer that you are guilty of the twofold offence of despising the church of God and putting those who are poor and destitute to shame? Your present conduct really implies all this. Note μή, st. οὐκ w. the particip., as is usual in the N. T.— τί εἴπω ὑμῖν; What shall 7 (may J, can 1) say to you? Note the force of εἴπω, aor. subjunc. — ἐπαινέσω... ἐπαινῶ. Shall 7 proceed to praise you? In this 7 do not praise (you). All this is very plain language and was very much needed; yet what he had said in verse 2 should not be forgotten. V. 23. From the above described abuses of the Supper, the apostle is led to relate what he had learned of its institution and design, —a very important passage for the instruction of the Christian church, not then only, but in all ages. —’Ey® γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, For (γάρ, explanatory) 7 received from the Lord. The question has been much dis- cussed whether Paul received what follows directly from the Lord, as he did the leading doctrines of the gospel (cf. Gal. 1. 12), or indirectly by tradition ; and the meaning of ἀπό, as distinguished from παρά, has been dwelt upon. But the distinction between these two prepositions in N. T. Greek must not be urged too positively. Besides, in the same clause we have παρ-έλαβον, and the emphatic word ἐγώ is significant. It is not im- probable, therefore, that the apostle here states something which he had re- ceived directly from the Lord himself (δι ἀποκαλύψεως I. X. Gal. 1. 12); and this is the opinion of some of the best expositors. —8 kal παρέδωκα ὑμῖν, ὅτι κτέ. that which 7 delivered also to you, that the Lord Fesus in the night in which he was betrayed took a loaf of bread. no παρέδωκα ὑμῖν, de- livered also to you, as well as received from him. ὅτι, declarative, the fact that. ἢ, sc. ἐν, expressed before τῇ νυκτί. Note mapedidero (Att. -oro), imperf. The betrayal was something impending over him, and CHAPTER XI. 22-25. 219 Judas was already taking the preliminary steps with this end in view. ἄρτος may be used in the plur., /oaves of bread (cf. Matt. 14.17, 19; Mark 6. 41) ; and hence we may render ἄρτον here a loaf of bread, or as generic, bread. V. 24. Kal εὐχαριστήσας ἔκλασεν (KAdw) κτέ., and having given thanks he brake it, and said. WLuke also says εὐχαριστήσας. From this word, the name euwcharist. Matt. and Mark say εὐλογήσας, having blessed ; but, in speaking of the cup, they say εὐχαριστήσας. The two words are closely akin in meaning : evAoyéw, to praise, celebrate with praises; evxar ριστέω, to give thanks, Vulg. benedico, w. the acc. to bless, invoke blessings upon. ἔκλασεν, he brake it. The loaves were made in the form of an ob- long or round cake, as thick as one’s thumb, and as large as a plate or platter; hence they were not cut, but broken (Th. Lex.).— τοῦτό pov ἐστὶν TO σῶμα τὸ ὑπὲρ ὑμῶν, This is my body which is for you. Note the omission of κλώμενον, not found in any critical edition. Luke alone adds διδόμενον, given, being given. Whether the loaf now broken was handed to them in fragments, to each a single piece, or was passed around on something like a plate, is not stated ; but the latter is re- garded as much more probable. That they would view this loaf now broken as anything else than a symbol, seems hardly possible. How they must have been impressed by this symbol and the one following, — the cup! Do we, in the celebration of the Supper, bring home vividly to our own minds the true significance of these symbols? τοῦτο, ¢hzs, calls attention to the broken loaf which he still held in his hand. The posi- tion of μοῦ, gen. w. σῶμα, is unusual, but μοῦ (enclit.) is not to be re- garded as emphat. Note the τό after σῶμα, making the ὑπὲρ ὑμῶν distinct and definite. —totdro ποιεῖτε (pres. imperat.), 722s do ye, continue to do, be in the habit of doing. They evidently understood these words as a command to make the celebration of the Supper a sacrament to be ever afterwards observed by the Christian church. — eis τὴν ἐμὴν ἀνάμνησιν. Here we have presented the first design of the ordinance. eis denotes the end in view; ἐμήν has here, as often, the force of the pers. pron. in the gen.; ἀνάμνησιν, the act of calling to mind. The clause may be ren- dered, zo call me to mind (vividly and affectionately). Cf. Th. Lex. ἀνά- μνησις. Vulg. 22 meam commemorationem ; im w. acc., not in w. the abl. The usual English rendering, 2 remembrance of me, is very inadequate. V. 25. ὡσαύτως καὶ τὸ ποτήριον (sc. ἔλαβεν) μετὰ τὸ δειπνῆσαι, 77) the same manner (i.e. in the same manner as he took the bread with the giving of thanks, and offered it to them, so he took) the cup also, after par- taking of the Supper. Note that we have ὡσαύτως, not ὁμοίως, in like manner. May we not distinguish between the two words? Note also μετὰ τὸ δειπνῆσαι, not μετὰ τὸ δεῖπνον. --- λέγων " τοῦτο τὸ ποτήριον. .. αἵματι, saying, this cup is the new covenant in my blood (“ratified by the 22Ό NOTES ON FIRST CORINTHIANS. shedding of, and therefore standing in, as its conditioning element.” Alf.). Zhe new covenant, in distinction from the old covenant, —the Abrahamic, or the Mosaic, under which the Jewish nation had lived. Note here ἡ καινὴ διαθήκη, the usual title in Greek of the New Testament. — τοῦτο ποιεῖτε. .. εἰς THY ἐμὴν ἀνάμνησιν. The same words as above, with the same significance, with the added clause ὁσάκις ἐὰν πίνητε (pres. tense implying continued or repeated action), as often as ye drink it. We find in Matt. the words πίετε ἐξ αὐτοῦ πάντες, do ye all drink of it; in - Mark, καὶ ἔπιον ἐξ αὐτοῦ πάντες, and they all drank of it, — words omitted by Luke and Paul. On the use of ἐών here, see Th. Lex. ἐάν, II. V. 26. ὁσάκ'ς γὰρ κτέ., For as often as ye eat this bread and drink the cup, ye proclaim the death of the Lord until he shall have come. Note here in the last clause the 3d pers., showing that these are not the words of Jesus, spoken to his disciples, but those of Paul, addressed to the Corinthian church, and giving a most important reason for the observance of the Supper; a second point. Cf. note on eis... ἀνάμνησιν, verse 24. Paul and Luke do not add the words of our Lord in Matt. and Mark, And 7 say to you, I shall not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Father's kingdom. This constitutes properly a third point in connection with the study of the Supper, — the fact that it typifies the marriage Supper of the Lamb. Note in this verse the words, and drink the cup. The withholding of the cup from the laity is plainly in opposition to the teaching here. V. 27. ὥστε, Wherefore, So that, —the conclusion from what is said above, showing why the apostle describes so fully the institution of the Supper.— ὃς dv. . . ἀναξίως, whoever shall cat (may eat) the bread or drink the cup of the Lord in an unworthy (disorderly) manner. τοῦ κυρίου in the same sense as κυριακόν, verse 20. Note carefully the mean- ing of ἀναξίως, 172. an unworthy manner, such as is described in verse 21. The question which many persons have put to themselves in coming to the Lord’s Supper — Am I worthy ?—is totally irrelevant, and in no way suggested by this word when rightly understood. --- ἔνοχος ἔσται xré., shall be guilty of (“ guilty of a crime committed against.” Th. Lex.) the body and the blood of the Lord. As this solemn and holy ordinance is in- tended to bring these vividly to mind, and proclaim them to the world, and to typify the marriage Supper of the Lamb in Heaven, so the per- version and desecration of the ordinance is a crime committed against the body and the blood of the Lord.. Surely this thought must have affected most deeply the minds of 411 reflecting persons in the Corinthian church. Vv. 28, 29. δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν κτέ., But (δέ continua- tive) Jet a man (ἄνθρωπος, comm. gend.) prove (test, examine, O.V.) him- self, and so (in this spirit of self-examination) et him eat of the bread ana CHAPTER XI. 26-33. 221 drink of the cup. Note that the imperatives are all pres. tense, denoting what is to be habitual. —6 yap ἐσθίων κτέ. Aor (reason for the exhorta- tion to self-examination) Ze who eats (the bread) axd drinks (the cup), eats and drinks judgment (condemnation, B. U.; damnation, O. V.) to him- self, if he fail to discern the body; 1. 6. if he fail to reflect upon and per- ceive the solemn meaning of this symbol. The particip. in the three principal uses is logical here ; while he fails, because he fails, tf he fail, to discern the body. Note here and often in N. T. κρίμα “in a forensic sense, the sentence of a judge.’’ Here, “the judgment or punishment of God.” Lex. Th. Vv. 30, 31. Si τοῦτο, Ov this account, because of the desecration of the Supper, the failure to interpret the symbol aright and thus to bring vividly to mind the crucified body of the Lord.— ἐν ὑμῖν πολλοὶ κτέ., there are among you many sickly and infirm persons, and not a few are falling asleep. No marked distinction exists betw. ἀσθενεῖς and ἄρρωστοι. I think the former is better rendered by the Eng. word sic, (cf. Th. Lex. ἀσθενής and ἀσθεν ἔω) ; the latter by the word zzfirm, or feeble. Note κοι- μῶνται, pres. tense, not perf. In N. T. ixavoi nearly synonymous w. πολ- Aot, yet somewhat less emphat. Expositors are not fully agreed as to the meaning of this verse, whether it denotes that which is physical, some unusual sickness and mortality in Corinth, or simply that whichis moral, a want in general of religious life, or both together. The first is by far the most general opinion. —et δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα, Note that one verb is fr. δια-κρίνω, the other fr. κρίνω. But if we dis- cerned (discriminated) ourselves (testing our frame of mind and determin- ing whether we saw in the elements before us the symbolism, the real meaning of those elements (cf. δοκιμαζέτω ... ἑαυτόν, verse 28), we should not be judged (condemned of God. Cf. κρίμα, verse 29, note). Vv. 32, 33. κρινόμενοι δὲ... κατακριθῶμεν, But being judged (and our conduct being condemned) dy the Lord, we are chastened (by Him), that we may not be condemned (ultimately and wholly) together with the world. The meaning of this verse appears plain when we distinguish between κρίνω, fo judge,— often denoting an unfavorable judgment for some offence which receives punishment (it may be of the nature of chastisement or discipline for the sake of reformation, as here), — and κατακρίνω, to condemn (fully and ultimately); often spoken “of God con- demning one to eternal misery.” Th. Lex. Note that the Ist pers. is here used, making the statement one of general application and not con- fined to the Corinthian church alone. In connection with the important thought in verse 32, cf. 1 Cor. 5. 5; 1 Tim. 1.20; 2 Tim. 2. 25; Tit. 2.12; Heb. 12. 6.— ὥστε, κτέ., Wherefore, my brethren, when you come together to eat, wait for one another. A concluding exhortation. Note the kindly address, ἀδελφοί μου. --- ες Td φαγεῖν, Zo cat, i.e. to partake of 222 NOTES ON FIRST CORINTHIANS. the Lord’s Supper. —adAndovs ἐκδέχεσθε, wart for one another (in oppo- sition to the custom mentioned in verse 21) till each has received his portion. For the uses of ἐκδέχομαι, the meaning of which has been questioned here, see Th. Lex. V. 34. A-concluding direction. εἴ τις πεινᾷ,, Kré., Lf any one ἐς hun- gry, let him eat at home, that you may not come together for judgment (con- demnation, B. U., O. V.). Note here ἐν οἴκῳ, at home; Att. οἴκοι, not in N. T.— τὰ δὲ λοιπά, And the rest, the things which are left, not men- tioned in the preceding passage, vv. 17-34. — ὧς ἂν ἔλθω διατάξομαι, when I shall have come (indicating uncertainty on this point), 7 qw#// set in order (points relating rather to external order, than to doctrine). Cf. 7017 5.9) 14 | 16. 45 Galo 3 105 7: 1, &: CHAPTERS XII., XIII., XIV. Another irregularity in their as- semblies requiring correction. See ch. 11. 18, note on πρῶτον μέν. Chrys. remarks on this whole passage: τοῦτο ἅπαν τὸ χωρίον σφόδρα ἐστίν ἀσαφές: τὴν δὲ ἀσάφειαν ἡ τῶν πραγμάτων ἄγνοιά τε καὶ ἔλλειψις ποιεῖ τῶν τότε μὲν συμβαινόντων, νῦν δὲ οὐ γινομένων. This entire passage is exceedingly obscure; but our ignorance of the facts, and lack of the things then happening but now not taking place,occastons the obscurity. CHAp. XII. Variety and unity of spiritual gifts (vv. 1-11). This variety and unity illustrated by the many members in one body (vv. 12-31). Vv. 1,2. Περὶ δὲ τῶν πνευματικῶν xré., Vow (δέ continuative, correl. of μέν in 11. 18) concerning spiritual gifts, brethren, 7 am not willing that you continue ignorant. Some regard τῶν πνευματικῶν as masc., Persons filled with the Spirit; but it seems much more logical as neut., and synonymous with χαρίσματα. --- od θέλω ὑμᾶς ἀγνοεῖν. Cf. το. 1. — οἴδατε ὅτι... ἀπαγόμενοι, ye know that when ye were Gentiles ye were - led away to the dumb idols, as ye might be led (without any intelligence or . volition on your own part, by hap-hazard). ὅτι, declarative before the entire sentence; ἀπαγόμενοι, particip. w. οἴδατε. We might expect here, after ὅτι, the indic.; but a similar change to the particip. const. is found also in classic Greek (anacoluthon). Note τὰ ἄφωνα, emphat. posit. V.3. διὸ γνωρίζω nré., Wherefore (because in your former state as Heathen ye knew nothing of the operations and gifts of the Spirit, for this reason) 7 make known to you. — ὅτι οὐδεὶς... λέγει" chat no one, speaking in the Spirit of God, says etc. ἐν πνεύματι θεοῦ, the element in which the action takes place. λαλῶν directs attention more to the mere CHAPTERS XI. 34—XII. 9. 223 utterance; λέγει, to the thought. — ἀνάθεμα ᾿Ιησοῦς, Fesus 7s anathema (a@ curse; for the singular transition from the primitive meaning of ἀνάθεμα see Th. Lex.). — καὶ οὐδεὶς δύναται eimretv’ κτέ., and 710 one is able to say, Fesus is Lord, except in the Holy Spirit. The former expres- sion would be used by the Heathen and many of the Jews; the latter, by Christians only. Ἰησοῦς, the personal, individual name is here used in- stead of Χριστός, the historical and official name. ἐν πνεύματι θεοῦ and ἐν my. ἁγίῳ, synonymous. It may be that the Corinthians had supposed the influences of the Spirit to be limited to the supernatural gifts, and that they needed instruction on this important and elementary point of Christian doctrine. Not only the declaration in this verse, but especially the more specific statements which follow, would lead them to correct views on this subject. Vv. 4-7. Διαιρέσεις δὲ κτέ., Mow there are diversities of gracious gifts, but the same Spirit. διαιρέσεις, distinctions, differences, distinctions arising from a different distribution to different persons. Th. Lex. Cf. αἱρέσεις, 11. 19. — καὶ διαιρέσεις διακονιῶν κτέ., And there are diversities of mint- strations (services, cf. διάκονος), and the same Lord (κύριος, lord, master ; διάκονος, servant, attendant). — καὶ διαιρέσεις ἐνεργημάτων κτέ., And there are diversities of workings (operations, O. V., Β. U., Worchyngis, Wiclif; as distinguished from ἐνέργεια, it means strictly things wrought, effects), but (zt 15) the same God who works all things (ἐνεργήματα) 72 all (who are thus influenced by the Spirit). The one striking thought here presented, of unity in diversity, would be readily understood. Cf. Heb. 2.4. The purpose of these various gracious gifts (χαρίσματα) is pre- sented in verse 7. — ἑκάστῳ δὲ δίδοται κτέ., But to cach one is given the manifestation of the Spirit (the showing forth, the making plain, the work and energy of the Spirit). — πρὸς τὸ συμφέρον, for that which is profitable (not to create disorder in the assemblies, not for vain show). Cie P4522: Σ Vv. 8-11. The distribution of these various χαρίσματα. Meyer pre- sents the following analysis : — : I. Gracious gifts (χαρίσματα) which relate to the zmtellectual power. Ist, λόγος σοφίας ; 2d, λόγος γνώσεως. II. Gracious gifts depending on the power of faith (Glaubensenergie). Ist, The πίστις itself. 2d, The actual workings of the same: (a) ἰάματα ; (2) δυνάμεις. 3d, The oral working of the same, viz. προφητεία. 4th, The critical working of the same, the διάκρισις πνευμάτων. III. Gracious gifts relating to tongues (γλῶσσαι). Ist, The speaking with tongues. 2d, The interpretation of tongues. Vv. 8,9. ᾧ piv... ἄλλῳ δὲ κτέ., For (confirmation of verse 7) Zo one is given through the Spirit the word of wisdom ; and to another the word of knowledge according to the same Spirit. Note ἄλλῳ δέ, st. ᾧ δέ. “A 224 NOTES ON FIRST CORINTHIANS. loose const., as in verse 28,” Alf. It is difficult to express the full and exact meaning of λόγος here and in many passages. It includes the ideas of speaking and reasoning, oratio and ratio; with συφίας and γνώσεως, “ the art of speaking to the purpose about things pertaining to wisdom or knowledge,” Th. Lex. Expositors are far from any agree- ment respecting the meaning of the two words σοφία and γνῶσις. Per- haps σοφία, in the light of ch. 2. 6 ff., may mean the higher and the genuine wisdom relating to Christ and his work on earth; γνῶσις, a deeper and more penetrating knowledge of all questions relating to the Christian system as a whole. Cf. Eph. 1.17; cf. notes of Alf. and of Meyer in loco. — ἑτέρῳ πίστις... ἄλλῳ δὲ κτέ., 20 another faith, in the same Spirit ; and to another gifts of healings, in the one Spirit. Note the em- phatic repetition of the word Spirit, and of the thought, the oneness of the Spirit. Note also ἑτέρῳ, to another of a different class. The word πίστις here in a special sense. “A higher measure of the ordinary grace of faith, — such a faith as enabled men to become confessors and martyrs, and which is so fully illustrated in Heb. 11. 33-40. This is something as truly wonderful as the gift of miracles.” Hodge. Vv. 10,11. The diversity of gifts strikingly presented in verse 10; their unity, in verse 11. — ἄλλῳ δὲ... ἄλλῳ δὲ κτέ., and to another workings (things accomplished, the facta) of miracles (see Th. Lex. δύνα- pus, b); and to another prophecy ; and to another discerning of spirits ; to another (different) kinds of tongues; and to another the interpretation of tongues. With διάκρισις here cf. Rom. 14. I. πνευμάτων, of spirits, whether the Holy Spirit, or the mere human spirit, or that of demons (1 Tim. 4. 1, 1 John 4. 1). The meaning of γένη γλωσσῶν has been much discussed; and on scarcely any other point in the N. Test. are ex- positors more at variance. Does it mean different kinds of languages actually spoken? This is the view of the older expositors generally, and is in keeping with the narrative in Acts 2. 4. -In the great commercial city of Corinth it is probable that many different languages may have been spoken, as in Jerusalem on the day of Pentecost. But the question has been raised, May not the reference be to ecstatic utterances, distinct from any known language? or again, may it not include both, — foreign languages and ecstatic utterances? One of these last views is more generally taken by modern scholars. — πάντα δὲ ταῦτα ἐνεργεῖ κτέ., dit all these things the one and the same Spirit works, dividing (διαιροῦν, fr, διαιρέω ; cf. διαίρεσις), distributing (Th. Lex.), severally (or separately) to cach one as He will (according to His own will). Note here how dis- tinctly the personality of the Holy Spirit is set forth. Vv. 12,13. Καθάπερ yap τὸ σῶμα xré., For (γάρ, confirmatory) just as (-rep, intensive) the (human) body is one, and has many members, and all the members of the body, being many (or though they are many), are one CHAPTER XII. 105-20. 225 body (note the emphatic repetition of σῶμα), so also is Christ (the head of the church; cf. 6.15; Eph. 4. 15, 16; 5. 29, 30; Rom. 12. 4, 5). — καὶ (introducing an additional and important thought) yap (confirmatory) ἐν ἑνὶ πνεύματι κτὲ., For in one Spirit we all were baptized into one body, . and were all made to drink of one Spirit (ἐποτίσθημεν, fr. ποτίζω, pass. w. acc.). Some have found here a reference to the cup of the Supper; but this seems to most expositors irrelevant. How strongly the organic unity of all believers in Christ, of whatever nation or condi- tion in life, is here affirmed! Note how emphatic the idea one Spirit is made in this verse. V. 14,15. καὶ yap τὸ σῶμα κτέ. (καί adding an important idea ex- pressed above and here repeated), For the body is not (note the emphatic form ἔστιν) one member, but many. — ἐὰν εἴπῃ ὁ Tots’ κτέ., Lf the foot shall say (εἴπῃ, aor. subjunc., “a supposed future case stated distinctly and vividly,” Good.), Because Jam not a hand, lam not of the body. — ov παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος. The former rendering (O. V.), “is it therefore not of the body?” suggests, by the neg. οὐ, the affirmative answer, Yes! it is not of the body. This, of course, is illogical; hence a period after σώματος is the proper punctuation (so Tisch. W-H., Meyer, Stanley, Lach., Kling, et al.), and the sentence may be rendered, at ἐς not therefore not of the body ; or it does not therefore fail to be of the body. οὖϊκ ἔστιν, it is not, it fails to be. The first neg. (ob) qualifies the entire statement; the second (οὐκ) qualifies ἔστιν alone. — παρὰ τοῦτο, placed by the side of this, on this account, therefore. Only here in N. Test.; occurs in classic Greek. Vv. 16,17. καὶ ἐὰν εἴπῃ τὸ οὖς κτέ., And if the ear shall say, Be- cause Tam not an eye, 77 am not of the body, it does not therefore fail to be of the body. The same const. as in verse 15; a similar illustration to empha- size the thought. — εἰ ὅλον τὸ σῶμα ὀφθαλμός (sc. ἦν, cf. 19), ποῦ ἢ ἀκοή ; (sc. ἦν ἄν), Lf the whole body (the body entire, ὅλον) were an eye, where would be the hearing? Lf the whole were hearing, where would be the smelling? All this shows most strikingly the absurdity of saying, because I haven’t this or that gift which some other member of the church pos- sesses, therefore I have nothing to do, no part to take in promoting the interests of the church. Vv. 18-20.. νυνὶ δὲ 6 θεὸς ἔθετο κτέ., But now (as the case actually stands) God has placed the members, each one of them (ἕν ἕκαστον, emphat.) in the body just as he wished (or willed). It may be interesting in this connection to compare what Socrates said of the wisdom and benevolence of the Creator, as seen and proved in the organism of the human body, in the adaptation of all parts of the body to all the other parts. Mem. of Socrates, book i. ch. 4, and book iv. ch. 3. -- εἰ δὲ ἣν τὰ πάντα κτέ,, 15 226 NOTES ON FIRST CORINTHIANS. But if they all were (actually) one member, where were the body ? or where would be the body? A startling thought! — νῦν (above νυνί, w. demonst. iota) δὲ πολλὰ μὲν μέλη, ἕν δὲ σῶμα, But now (asa matter of fact) there are many members, but there is one body. The application of all this to Christ’s spiritual body —the Church —is very apparent. Vv. 21-24. Upto this point the less gifted and less prominent mem- bers are shown to be indispensable ; but now the more gifted and promi- nent are brought into view and taught a lesson. — οὐ δύναται δὲ ὁ ὀφθαλ- pos κτέ., And the eye cannot say to the hand, 7 have no need of thee (lit. need of thee 7 have not), or again the head to the feet, I have no need of you. — ἀλλὰ πολλῷ μᾶλλον xré., But much rather (or Nay, much rather) the members of the body seeming to be weaker are necessary (ἀναγκαῖα, indis- pensably necessary). This sets forth the positive side, in contrast with the above negative side. — καὶ ἃ δοκοῦμεν κτέ., and (those members) of the body which we think (which seem to us) to be less honorable. τοῦ σώματος limits the anteced. of & τὰ μέλη understood. — τούτοις (points to the anteced. of ἅ) . . . περιτίθεμεν, ov these (the less honorable parts of the body) we bestow more abundant honor ; lit. we place around these ete. Note that τιμή signifies primarily value, price, and hence, a token that a thing is prized, veneration, honor. Here the primary meaning of τιμήν seems prominent, — we place around these more costly articles, those of more value. The remainder of the sentence makes the statement plainer. — Kal τὰ ἀσχήμονα ἡμών κτέ., and our uncomely members have more abun- dant comeliness, external beauty (Th. Lex.). — τὰ δὲ εὐσχήμονα... ἔχει, while our comely members have no need (no lack, no deficiency). — ἀλλὰ ὁ θεὸς συνεκέρασεν (Lex. συγ-κεράννυμι) TO σῶα κτέ., But God has united (fitted, adjusted, lit. mixed) the body together; to the part lacking giving more abundant honor. Vv. 25, 26. ἵνα ph ἢ σχίσματα κτέ., 7711 order that there may not be schisms (divisions, rents) in the body. — ἀλλὰ τὸ αὐτὸ, . , τὰ μέλη" Set that the members may have the same care for one another. τὸ αὐτό, obj. of μεριμνῶσιν. Note here the plur. verb w. neut. plur. subj., the members (each and all) have the same care. In verse 26, συνπάσχει, sing. verb w. neut. plur. subj. viewed collectively. — καὶ εἴτε πάσχει κτέ., And whether one member suffers, all the members suffer together (or suffer with 12). — εἴτε δοξάζεται μέλος Kré., or (etre... εἴτε, whether... or) a member is made glorious (adorned with lustre), all the members rejoice together (or rejoice with it). Vv. 27, 28. Application of what has just been said (vv. 14-26) re- specting the human body to the first readers of the epistle, — the church in Corinth. — ὑμεῖς δέ ἐστε σῶμα Kré., And (or Vow, δέ continuative) ye (emphat.) are Christ’s body and members severally (or individually). CHAPTER XII. 21-31. 227 In every Christian church the conception of the ideal body of Christ is presented to the mind; as also that of the ideal temple of God. Cf. ch. 3.16. Each figure is striking and beautiful. It is not necessary or proper to press the illustration in either case so far as to say that each individual church is a separate and distinct body of Christ or a separate and distinct temple of God. This thought evidently was not in the writer’s mind. On é« μέρους see Th. Lex. μέρος. --- καὶ ods piv κτέ. We should expect in a following clause ods δέ, but the const. is changed (anacoluthon, Winer, ὃ 63; Butt., § 15:, 11), and the sentence rendered literally into English is obscure. Luther, Martin, De Saci, do not translate ovs μέν. We may perhaps render the sentence, And various officers as well as gifts God has placed, or appointed, in the church, first apostles, sec- ondly prophets, thirdly teachers, etc. ἐν τῇ ἐκκλησίᾳ here in the general or collective sense; not simply the church in Corinth. ἀποστόλους, not limited to those first appointed, but in a more general sense, including Paul himself, and Barnabas, and James the Lord’s brother. Cf. Acts 14. 4 and 14; 1 Thess. 2. 6; 2 Cor. 8; 23. On the full meaning of προφήτας see Th. Lex. — ἔπευτα δυνάμεις (sc. ἔθετο) κτέ., then miracles (miraculous powers), then gracious gifts of healings, helps (is thought to apply particularly to those who visited and aided the sick and the poor), governments (or pilotings) spoken of those who have the general direction of church affairs, (different) A7xds of tongues. Cf. verse 10. Vv. 29-31. μὴ πάντες ἀπόστολοι; κτέ. (the apostle still dwells on the thought, the diversity of gifts), Ave all apostles? The neg. μή antici- pates a neg. answer. We may render such a sentence into Eng. by omit- ting the neg. as above, or by a direct statement and a question ; thus, /Vot all are apostles, are they? So with the following. The first form is the usual one in translating into Eng.: ave all prophets? are all teachers ?— μὴ πάντες δυνάμεις; It is not certain grammatically whether δυνάμεις is nom. or acc. obj. of ἔχουσιν. The former const. is usually preterred ; the latter seems to me more correct. Cf. δυνάμεις in verse 28. Do all possess miraculous powers? Do all possess gracious gifts of healings ? etc. Note the asyndeton, making each question distinct and em- phatic. Bear in mind also the force of the neg. μή. The ready an- swer to all these questions is, — No, not all possess all these gifts, or fill all these offices.— ζηλοῦτε δὲ κτέ., But desire earnestly, have a zeal for, the gifts which are greater, or better, those which are of more value in the church. With μείζονα here, cf. μείζων, ch. 14. 5. With the thought here, cf. verse 11. The Spirit distributes to each one as he will, but we may desire earnestly and pray for the greater gifts. — καὶ (introducing an additional and important statement) ἔτι... δεί- κνυμι, And further (und iiberdiess, Meyer) J forint out to you, L pro- ceed to show you (in ch. 13) pre-eminently a way (1. 6. a way to attain what 228 NOTES ON FIRST CORINTHIANS. you desire); the way of Christian love, without which all the most shining gifts are valueless. Cuap. XIII. On Christian Love. The want of Christian love makes all other gifts. worthless (vv. 1-3); the characteristics of Christian love (vv. 4-7); the eternity of Christian love, in contrast with other gracious gifts ; those mentioned in ch. XII (vv. 8-12); it is superior to the other great Christian graces (verse I3). This chapter has with propriety been called “4 Psalm of Love.” V.1. "Hav... λαλῶ «ré., If L speak with the tongues of men and of angels, but have not Christian love, lam become sounding (nx av, fr. ἢχέω) brass, or a clanging cymbal. A reference to the γένη γλωσσῶν, ch. 12. 10, 28, and to be understood, I think, of actual languages, together with a reference to the manner in which they are uttered: 2/7 speak with the tongues of men and the rapturous sounds of angelic voices.— ἀγάπην, rendered in the O. V. charity; but this word now conveys a very different idea; ren- dered in the R. V. ove, a much more accurate rendering than charity, and yet too general in meaning. The definition drotherly love is still nearer the idea, but is too limited. Does not ἀγάπη denote Jove such as may be predicated of God and of Christ and of all believers in Christ? Is it not properly called Christian love? ‘This seems to me generally the most exact rendering. For the distinction betw. ἀγαπάω and φιλέω, see Th. Lex. φιλέω, 3. The classical student will observe how much oftener ἀγαπάω occurs in the N. T. than in any other Greek which he has read; while ἀγάπη is to him an entirely new word. —8€ is comm. rendered and here; the adversative du¢ seems preferable. So R. V.—yadkés. The researches of Schliemann have determined that this word usually, if not. always, means dronze (a compound of copper and tin) rather than drass (a compound of copper and zinc). —kbdpBadov, a cymbal, in the form of two half globes of bronze, making a loud sound when struck together. Referred to in the O. T. (in the LXX.), 2 Sam. 6. 5; 1 Chron. 13.8; Ps. 150. 5. Used in the worship of Cybele, Bacchus, Juno, and other deities Grecian and Roman. ἀλαλάζον, ringing, clanging. Cf. ἀλαλά, a battle cry ; ἀλαλαγμός, Ps. 150. 5. Vv. 2, 3. Kal ἐὰν ἔχω κτέ,, And if [have the gift of prophecy and un- derstand all mysteries (those truths which would be unknown to man without a divine revelation) azd all knowledge (cf. 12. 8, note). “The knowledge of these mysteries would be the perfection of the gift of prophecy.” Alf.—kKal ἐὰν ἔχω. .. οὐθέν εἰμι, and if J have all faith so as to remove mountains, but have not Christian love, 7 am nothing (am worthless). — πᾶσαν τὴν πίστιν (generic article), a// faith, the faith which belongs peculiarly to the Christian.— ὥστε ὄρη μεθιστάναι, prob- CHAPTER XIII. 1-7. 229 ably a proverbial expression, denoting that which was impossible for mere human power. Cf. Matt. 17. 20; 21. 21. — οὐθέν, Att. οὐδέν. As δ was probably pronounced like δά in this (as in modern Greek), and 6 like #2 in thin, the change in sound was very slight. — καὶ ἐὰν ψωμίσω (Wwul(w) κτὲ., And if I distribute (give away in fragments) all my posses- sions, and if I deliver up my body that I may be burned (καυθήσομαι, fut. indic. pass. fr. καίω. W-H. read καυχήσωμαι, Ist aor. subjunc. fr. καυ- χάομαι, that J may glory), but have not Christian love, I am profited in nothing (in no respect). The possession of knowledge and power quite miraculous, and the practice of charity and self-sacrifice never surpassed, all count for nothing without Christian love. Vv. 4-7. - ἡ ἀγάπη is here personified. The apostle gives first the posi- tive side, then the negative, then again the positive. ἡ ἀγάπη μακροθυμεῖ, Love (the Christian Love of which he is speaking) dears patiently (15 long- suffering) ; χρηστεύεται ἡ ἀγάπη, love ἐς kind (7s χρηστός); οὐ ζηλοῖ ἡ ἀγά- πη, love ts not jealous. (Note the reading and punctuation of Tisch. If we render ζῆλος jealousy and ζηλόω to be jealous, when used in a bad sense, we may thus distinguish them from φθόνος and φθονέω, always rendered in the N. T. by the word exvy. Cf. Th. Lex. (ῆλος, 2) ; od περπερεύεται, 75 xot boastful or vainglorious (the probable meaning of περπερεύεται, used only here in N. T., and rarely in classic Greek); οὐ φυσιοῦται, zs xot inflated (puffed up, conceited, proud); οὐκ ἀσχημονεῖ, does not behave itself unseemly (15 not ἀσχήμων, deformed, indecent, uncomely. Cf. ch. 12. 23; 7. 36); οὐ ζητεῖ τὰ ἑαυτῆς, does not seek its own interests (cf. ch. 10. 33) ; οὐ παροξύνεται, zs not provoked (is not irritable. An allusion, perhaps, to the dissensions, ch. 6. In keeping with the idea μακροθυμεῖ) ; od λογίζεται τὸ κακόν, does not take account of the evil (inflicted upon it); od χαίρει ἐπὶ τῇ ἀδικίᾳ, does not rejoice in unrighteousness (in any unrighteous act); συνχαίρει St τῇ ἀληθείᾳ, but rejoices with the truth ( τῇ ἀληθείᾳ personified as 7 ἀγάπη) ; πάντα στέγει, dears all things (πάντα, a hyperbole in popular language readily understood); πάντα πιστεύει, believes all things (is not suspicious and distrustful); πάντα ἐλπίζει, hopes all things ; πάντα ὑπο- μένει, endures all things (bears up under all trials),—nearly the same idea as πάντα στέγει. Yet many understand στέγει in the sense covers, a frequent classical meaning. Cf. στέγη, voof. May not both ideas (Zo cover, to endure) be expressed at once, in one word? Is it not true of genuine love that it seeks to cover, and patiently bears, the faults of loved ones? The rendering of Godet is not far from right, e//e excuse tout. May we not in verse 7 regard πάντα as acc. of specification ? 77 all things is forbearing, in all things exercises faith, in all things has hope, in all things is steadfast. Can all this be said of any other love than that of the Christian, the love which God has implanted in the heart? TIllus- trations of all this are not wanting. 230 NOTES ON FIRST CORINTHIANS. Vy. 8-10. Up to this point we find Christian love characterized ; but now, up to verse 13, in contrast with other gracious gifts, we view its 267- petuity. —“H ἀγάπη οὐδέποτε πίπτει" κτέ., Love never fails (lit. never falls, i.e. never perishes, never comes to an end); but if there are prophecies, they will be done away (will be rendered ἀργός, idle, unemployed. For the gift of prophecy there will be no further use) ; and if there are tongues, they will cease (the gift of speaking in foreign tongues, i.e. the miraculous gift exhibited on the day of Pentecost will cease); and if there ἐς knowl- edge, it will be done away. (The profoundest acquisitions of knowledge in this life will be laid aside as quite useless, dpydés, in the far more com- plete and full knowledge of the future life.) Note in this sentence εἴτε . εἴτε. .. εἴτε, if there are, if there is; not ἐάν τε, if there be. The force of εἰ w. the indic. expressed or understood, as distinguished from ἐάν w. the subjunc., is important, and should always be observed. — ἐκ μέρους yap γινώσκομεν κτὲ., Hor (aconfirmation of the statements just made) we know in part (very incomplete is our knowledge now, however profound we and others may think it) ad we prophesy in part (theilweise, Meyer ; partiellement, Godet) ; but when that which is complete shall have come, that which is in part will be done away. V. 11. An illustration of the preceding thought. — ὅτε ἤμην (Att. ἦν) νήπιος, κτέ., When 7 was an infant, a little child (Cf. Th. Lex. νήπιος), 7 used to speak (to talk) asa {16 child, I used to think and feel (see Th. Lex. φρονέω) as a little child (72 sentais comme un enfant. Godet), Z used to reason as alittle child (je raisonnais etc. Godet). Note the force of the imperf. tense. —ére γέγονα ἀνήρ, xré., wow that [am become aman, 7 have done with the things of a little child (they are all done away and have become ἀργός. κατήργηκα fr. καταργέω). Compare Jonathan Edwards at the age of one, two, or three years with Jonathan Edwards in his manhood, and we have a faint contrast between our present and our future development. V. 12. Confirmation and explanation of the preceding verses. — βλέ- πομεν yap ἄρτι κτέ., For we see now through a mirror (according to the ocular illusion by which the object seen in the mirror seems to be behind it. So Meyer, Alf., Kling, Edwards), or dy means of a mirror (Godet, Poor). The former was probably the conception of the writer. Bear in mind that their mirrors were metallic and generally very obscure; very different from our mirrors of glass. —év αἰνίγματι, 77 an obscure saying, in an enigma. Cf. Num. 12.8, in the LXX. δι’ αἰνιγμάτων ; the refer- ence is thought to be to the revealed word, which is dark and obscure in comparison with the future clear and perfect knowledge. So Alf., Meyer, Kling, Hodge, Edwards, Delitzsch, et al.; zz einem dunkeln Wort, Luther. Others render it adverbially ; αἰνιγματικῶς, enigmatically, conjec- turally, obscurely. So B. U.3; obscurément, Godet; darkly, O.V. and CHAPTER XIII. 8-13. 231 R. V. While the latter idea is correct so far as it goes, yet the idea of the word is probably not to be lost sight of, as in Num. 12. 8. — τότε: δὲ Kré., but then (ὅταν δὲ ἔλθῃ τὸ τέλειον, Verse 10) face to face; πρόσωπον, appos. w. the subj. of βλέψομεν understood. — ἄρτι γινώσκω Kré., now 7 know in part, but then shall I know fully (definitely ém-) even as I was also fully known. Paul here uses the Ist pers. sing., individualizing him- self and using an expression full of joyful expectation. Meyer, Kling, et al. refer ἐπεγνώσθην to the time of his conversion, but that limits the idea quite unnecessarily ; eve as was also fully known (of God, in all my earthly life). Note the καί, a/so. Ishall then have definite knowl- edge, even as God also knew me definitely. It is perhaps better to ren- der ἐπιγνώσομαι, shall know definitely, rather than, shall know fully ; since no finite being can know fully, as God knows. ‘True, this clause is in an- tithesis to ἐκ μέρους, but definite, distinct knowledge forms a marked contrast to all that is fragmentary and enigmatical, or conjectural. This passage may perhaps remind the classical scholar of the remark- able description in Plato’s Republic, Book VII. But how much loftier and more animating is the conception of Paul than that of Plato! V. 13. νυνὶ δέ, But now, νυνί in the illative sense. Since the other χαρίσματα, mentioned above, cease with this life, Paul emphasizes the fact that the three following are abiding. To take νυνί in the strictly temporal sense seems illogical. Perhaps the temporal sense does not wholly disappear, yet the illative is far more prominent. So Alf., Meyer, Godet, Kling, et al. — μένει, abides, remains, does not pass away. The pres. tense, in its widest, fullest sense, expressing that which is always true without regard to time. — πίστις, ἐλπίς, ἀγάπη (note the asyndeton, making each distinct and emphatic), faith, hofe,—both in the fullest N. T. sense; the faith and hope which the Christian alone knows and exercises, — ἀγάπη, Jove, Christian love ; in the same sense as throughout this chap.; and also in the sense found only in the Bible. —ta τρία ταῦτα (note the force of the article), just these three ; implying that μένει can be predicated of these three alone as Christian graces. μείζων δὲ τούτων ἡ ἀγάπη (emphat. posit.), azd of these Christian love is greatest, lit. is greater ; von hiherem Werthe (als die beiden anderen), of higher worth (than both of the others), Meyer; “because it contains in itself the root of the other two.” De Wette. For another instance of this use of the comparat. w. the gen. cf. Matt. 23. 11. Do not the churches of the pres- ent day, even those which are most evangelical, need more ἀγάπη Can genuine Christian faith and hope exist without Christian love? “Cuap. XIV. Practical rules for the exercise of the spiritual gifts. The gift of prophecy superior in value to that of speaking with 232 NOTES ‘ON FIRST CORINTHIANS. tongues (vv. I-25). Directions respecting the use of the spiritual gifts, particularly of those just mentioned (vv. 26-33). Women commanded to keep silence in the churches (vv. 34,35). Enforce- ment of the foregoing instructions (vv. 36-38). A summing up of the leading points (vv. 39, 40). V.1. Διώκετε τὴν ἀγάπην (note the asyndeton. Thus the sentence is in- troduced with more point and force). Follow earnestly after Christian love (so as to secure it). διώκω, to pursue eagerly, to press on after, is spoken of one who in a race runs swiftly to reach the goal, or the prize. Cf. Phil. 3. 12,14. Follow after is far less forcible than διώκετε. Pursue after, B. U.; jaget der Liebe nach, Meyer.— ζηλοῦτε δὲ κτέ., and zealously strive after spiritual gifts, the gifts of the (Holy) Spirit. Cf. ch. 12. 1. Not simply the gift of speaking with tongues, though that would be prominent in their minds, but spiritual gifts in general. — μᾶλλον δὲ ἵνα kré., but still more (i.e. more than for the spiritual gifts in general) chat ye may prophesy, that ye may in clear and plain language declare divine truths. δέ after ζηλοῦτε is omitted in the Vulg., also by Luther. It is rendered yet, R. V.; and, B. U. It is logical with either rendering. Continue to press on after (pres. imperat.) Christian love, so as to attain it in full measure, azd (while so doing) zealously strive after spiritual gifts ; or we may render, continue to press on after Christian love, yet (in the meantime) zealously strive after etc. Vv. 2, 3. ὃ yap λαλῶν γλώσσῃ κτέ., For (confirming the exhorta- tion just given) he who speaks in a tongue speaks not to men, but to God. Godet understands γλώσσῃ to mean the ecstatic language which flourished at Corinth, “le langage extatique qui fleurissait 4 Corinthe.” The rendering uzknown, or foreign, tongue, is preferred by many. Cf. ch. 12. 10. --- οὐδεὶς γὰρ ἀκούει, for 20 one understands, no one detects with the ear articulate sounds which are intelligible to him. Note this use of ἀκούει, Cf. the apparent contradiction of Acts 9.7; 22. 9; cf. Mark 4.33. Used thus in the LXX. also. — πνεύματι δὲ Kré., but in the spirit for with the spirit, B. U.) he speaks mysteries, things not revealed and made plain to others, but hidden in his spirit, in an ecstasy. Or it may mean, dy the Spirit ; the Holy Spirit, who directs the spirit of the man. ' Either is grammatical and also logical in the connection. The former is the usual view. Cf. v. 14.—6 δὲ προφητεύων κτέ., But he who proph- estes (declares in plain language divine truths) speaks to men edification (that which builds them up spiritually), azd encouragement, and consola- tion (that which affords them comfort). — παράκλησιν, very comprehen- sive in meaning: exhortation, encouragement, consolation. Cf. παράκλητος and παρακαλέω, very important words in the N. T. ---παραμυθίαν, only here in the N. T. CHAPTER XIV. 1-8. 233 Vv. 4, 5. ὁ λαλῶν γλώσσῃ Kré., He who speaks in a tongue edifies himself. his certainly seems to imply that he himself understands what he speaks, although others understand nothing. So Hodge views the statement; yet many others (Alf., Meyer, Kling, Godet, et al.) think that the human spirit, without the aid of the mind, is edified in this ecstatic condition. —o δὲ προφητεύων Kré., but he who prophesies edifies an as- sembly, a church ; since all understand what he says. — θέλω δὲ πάντας kré., Mow (δέ continuative) Zam willing (or 7] desire) that you all speak with tongues. This he says to correct any false impression of his mean- ing. It is very difficult to give always an exact rendering of θέλω. See Th. Lex. — paddov δὲ ἵνα κτὲ., but rather that (I have-a stronger desire that) you prophesy. Note the difference betw. the acc. w. infin., the di- rect object after θέλω, and ἵνα w. subjunc., expressing more prominently the idea of purpose or design. — μείζων δὲ 6 προφητεύων κτέ., and greater (of greater worth; cf. ch. 13. 13) ἐς he who prophesies than he who speaks with tongues, except he interpret, in order that the church may receive edifi- cation. Note the emphat. ἐκτὸς ef wh. Cf. ch. 15.2; 1 Tim. 5.19. Th. Lex., ei, III. 8.d. Note also here ei w. subjunc. V. 6. νῦν δέ, ἀδελφοί, xré., But now, brethren, (the case presented before them in a plain, practical question) 27.7 come to you speaking with tongues, in what respect shall I benefit you, unless 7 speak to you either in revelation, or in knowledge, or in prophecy, or teaching? The active meaning of the ending -ovs is prominent in ἀποκαλύψει and γνώσει, --- an the act of revealing or in the act of making known. “The four terms at the end of the verse form two parallel pairs. On the one side, revelation and kxowledge — these are the divine internal gifts —on the other side, prophecy and teaching: these are the exterior manifestations of the two- fold divine communication.” Godet. Vv. 7, 8. ὅμως (paroxytone) is adversative, yet, nevertheless, Vulg. tamen; placed first in the sentence, although logically it belongs before ἐὰν διαστολήν. Cf. Gal.3.15. So Alf., Meyer, Kling, et al. Other ren- derings and explanations are less probable. — The particip. διδόντα, con- cessive. We may render the sentence, The things without life, whether pipe or harp, though they may give a sound, yet (ὅμως) if they do not give a dis- tinction in the tones, how will that which is piped or harped be known ? Who can detect any melody or any tune ὃ --- καὶ (introducing another thought in the same line) yap (introducing a confirmation of the thought in πῶς γνωθήσεται κτὲ.) ἐὰν... 80, κτέ., For if a trumpet give an un- certain (ἄδηλον, not plain) sound (φωνήν, often in this sense; see Th. Lex.), who will prepare himself for battle? The signal for an attack was given by the trumpet. Note this meaning of πόλεμος, frequent in Hom, rare in Att. A more suitable rendering here than for war; zur Schlacht, 234 NOTES ON FIRST CORINTHIANS. Meyer; ἃ Ja bataille, Godet. A negative answer is readily suggested to both questions. V. 9. Application of the preceding. — οὕτως καὶ ὑμεῖς κτέ., So ye also (vous aussi, Godet), unless ye give by the tongue distinct utterance (or discourse), how will that which is spoken be known (be understood)? To this, the neg. answer is suggested ; hence ἔσεσθε yap xré. (ye will not be understood), for ye will be (continually) speaking (note the force of ἔσεσθε w. the particip.) ἡγέο the air ; implying that which is utterly useless and unintelligible. Cf. ch. 9. 26, οὐκ ἀέρα δέρων. Vv. 10, 11. A further confirmation, by a new example, of the preced- ing thought. —towatra εἰ τύχοι γένη κτέ., So many, perchance (different) hinds of voices are in the world, and no one (i.e. no kind) is without signifi- cation; εἰ τύχοι (note here εἰ w. the optat., rare in N. T.), lit. ¢f zt should happen ; adv. in force, perchance ; vielleicht, Meyer; so many, [ know not how many, pignore combien, Godet; φωνῶν, of voices, i.e. of languages ; καὶ οὐδὲν ἄφωνον, and no one (of these languages) is ἄφωνον, without voice, without intelligible sound ; unverstindlich, Meyer ; inarticulé, Godet. —éay οὖν μὴ εἰδῶ κτέ., Lf then [do not know the force (the meaning) of the voice (i. e. of the language), I shall be to the one who speaks a foreigner, and the one who speaks will be a foreigner to me (or in my case). I in my relation to the one who speaks and he in his relation to me will be alike foreign; βάρβαρος, a foreigner, not necessarily a darbarian, in the ordinary sense of the word. Cf. Acts 28. 2,4; Th. Lex. BapBapos, 3. V. 12. οὕτως καὶ ὑμεῖς, κτέ., So (a conclusion) do ye also (as well as other churches) since ye are zealous to acquire spiritual gifts (lit. spirits), with a view to the building up of the church seek that ye may abound (in them). Thus the apostle, instead of openly rebuking their excessive de- sire for the gift of speaking with tongues, seeks to give a proper direction to their zeal; ζηλωταί, a subst. in form, persons zealous ; πνευμάτων, plur., the one Spirit viewed in his various manifestations ; πρὸς τὴν οἰκοδομὴν τῆς ἐκ-, emphat. in position; connect in thought w. the entire clause (ζητεῖτε ἵνα περισσεύητε. Vv. 13, 14. Wherefore let him who speaks in a tongue pray that he may interpret ; pray that the gift of interpretation may be imparted to him as well as the gift of speaking in a tongue. So this has usually been under- stood; but the majority of recent expositors (Alf., Edwards, Meyer, Kling, Godet, et al.) understand ἵνα to mean here, 77 order that ; thus, — let him who speaks in a tongue pray (keeping this end in view) that he may interpret. The first exposition certainly seems intelligible and logical; and it is something in its favor that it was so understood by the Greek expositors, by Erasm,, Calvin, Beza, and by many of the best modern scholars. — ἐὰν γὰρ κτέ., Hor if 7 pray in a tongue, my spirit prays, but my understanding (my mind) is unfruitful. This verse seems to confirm CHAPTER XIV. 9-21. 235 the first interpretation of verse 13. May not the thought in verse 14 be illustrated even now in the case of a truly devout Roman Catholic who listens to a Latin prayer that he does not understand ? Vv. 15, 16. τί οὖν ἐστίν; What then ἐς (the conclusion) ? — προσεύξο- por... Ware (ψάλλω) κτέ., 7. will pray with the spirit, and I will pray with the understanding also; I will sing praise with the spirit, and I will sing praise with the understanding also. Thus he would be able to in- terpret his prayer and his song of praise; otherwise, if he could not do this, he would keep silent. Cf. verse 28. --- ἐπεὶ ἐὰν εὐλογῇς κτέ., Size (if this is not so) 20 thou bless with the spirit (only with the spirit, and not with the understanding also), e who fills the place of the unlearned, —how will he say the amen on thy giving of thanks? (This he cannot do) since what thou sayest he does not know ; εὐχαριστία, verb εὐχαριττέω, nearly the same in meaning w. εὐλογέω. Cf. ch. 11. 24, note: ἐδιώτης, one in a private station ; an unlearned, uneducated man ; one of the com- mon people. Cf. Acts 4. 13. Vv. 17-19. σὺ μὲν yap κτέ., For thou indeed (μέν, concessive; cor- rel. ἀλλά; see Th. Lex.) givest thanks well (I grant this), dut the other (the ἰδιώτης) zs not edified (built up, instructed and established in the faith). — εὐχαριστῶ τῷ θεῷ, κτέ., 7 thank God, 7 speak in a tongue more than you all (1 am in this particular more highly endowed). — ἀλλὰ κτέ., but (I wish to make a proper use of this gift) 7 the church (or in a church) 7 desire to speak (I would speak) five words with my understanding, tn order that 7 may instruct others also, rather than ten thousand words in a tongue. In verse 18, the reading γλώσσαις, with tongues, seems pref- erable; 4, rather than, after βούλομαι and θέλω, occurs in classic Greek. Win. § 35. 2. c. Vv. 20, 21. ᾿Αδελφοί, ph παιδία κτέ., Brethren, (note the affectionate address), become not little children in mind, but in wickedness be infants, and in mind become full-grown. The use which they were making of this gift of speaking with tongues was rather like little children than like full-grown and intelligent men. — ἐν τῷ νόμῳ γέγραπται, Lx the law it is written. The words are a free citation from Isaiah 28. 11. Note this use of ἐν τῷ νόμῳ, ix the law, including the idea of the entire Old Testament. So in Rom. 3. 19; John to. 34.— ὅτι forms a part of the citation, not translated into English. —év ἑτερογλώσσοις κτέ., Jz (in the person of) mez of other tongues and in the lips of others (strangers) L will speak to this people (the people of Israel) azd not even thus will they listen to me, saith the Lord ; even this sign will be to them ineffectual. “ Here, as in many other cases, the historical sense is not so much con- sidered, as the aptness of the expressions used for illustrating the matter in hand; viz. that belief would not be produced in the unbelieving by speaking to them in strange tongues.” Alf. 236 NOTES ON FIRST CORINTHIANS. V. 22. ὥστε αἱ γλῶσσαι κτέ., Wherefore (in keeping with the thought in this prophecy) ¢he tongues are for a sign (a divine manifesta- tion) ot to those who have faith (not to an assembly of believers), dat to those who are without faith. This fact was clearly shown on the day of Pentecost. This being true, the church in Corinth in their assemblies for divine worship were making a wrong use of this spiritual gift. — ἡ δὲ προφητεία κτέ,, while prophecy (in contradistinction from the tongues) zs not for those who are without faith, but for those who have faith. Hence the greater value, in the assemblies of the church, of prophecy ; i. 6. “in- spired and intelligent exposition of the word and doctrine.” Alf. Vv. 23-25. The apostle proceeds to illustrate the truth of verse 22 by two diverse suppositions, showing the natural effect on the unlearned and the common people of a wrong use of spiritual gifts. —éav οὖν συν- έλθῃ κτὲ., Jf therefore (in accordance with the truth just stated) ‘he whole church shall have come together to the same place, and all speak with tongues, and there shall enter in men unlearned or without faith, will they not say that you are beside yourselves (are insane)? Note the emphatic ἡ ἐκκλησία ὅλη, implying a large assembly. Meyer insists that ἰδιῶται must mean believers who are not educated, members perhaps of some other church; and thus ἰδιῶται and ἄπιστοι would constitute two quite distinct classes of persons. This view, with this distinction, is not generally taken. — ἐὰν δὲ πάντες κτέ., But if all prophesy. Ne are not to understand by “all prophesy,” or “all speak with tongues,” that all do this at the same time ; but “all” one after another, or “all” who actually speak. — εἰσ- ἔλθῃ δέ τις κτί., and some one who is without faith or unlearned shall have come in, he ts convinced (convicted, reproved) by all (who speak), he is judged (examined and led to self-examination) by all. All who prophesy make upon him the same impression. The words ἐλέγχεται and dvaxpl- νεται involve more than can be fully expressed by single English words. - τὰ κρυπτὰ τῆς καρδίας αὐτοῦ κτ΄., the secrets of his heart become mani- fest, and so (in this state of mind) having fallen on his face-he will worship God, declaring (saying openly and publicly) ; in reality, God is among you (or 27 you, in animis vestris); ὅτι before the oratio recta not translated; ὄντως, a very emphatic word, actually, in reality. Vv. 26-40. Additional instructions respecting the proper conduct in their public assemblies. V. 26. Τί οὖν ἐστίν, ἀδελφοί; What then is (the conclusion), brethren? Cf. verse 15. This question aids the mind logically and directs special attention to what follows. —8rav συνέρχησθϑε, xré., When ye come to- gether, each one (of you has one of the following gifts) has a psalm, has a teaching, has a revelation (cf. verse 29), has a tongue (has the spiritual gift to speak in a tongue), as an interpretation (has the spiritual gift to inter- pret what is spoken in a tongue. Cf. verse 5.) The use of ἕκαστος here CHAPTER XIV. 22-33. 237 and in ch. 1. 12 is very peculiar and scarcely admits of a literal rendering. The writer does not mean that each man has a@// that follows; but each has ove of the following gifts. —mwavra ... γινέσθω. Let all things be done for (with a view to) edification (the instruction and building up of the church as a whole and of the individual members). Let this be the con- stant, continued aim (γινέσθω, pres. imperat., denoting continuance). Vy. 27, 28. εἴτε stands here without a corresponding εἴτε, by a change of const. (anacoluthon). Hofmann views it as if written εἴ τε, and if. The difference is not important.—elre . . . λαλεῖ, κτέ., Lf any one speaks in a tongue (let it be) by two or at the most three. We may un- derstand ἔστω, det zt be ; or λαλείτωσαν, suggested by λαλεῖ, let them speak. So Meyer et al. Winer, ὃ 64.1. b. Cf. 1 Pet. 4.11; κατά w. acc. dis- tributive, Th. Lex. II. 3. y. In each meeting of the church, not more than two, or at the most three, shall speak in a foreign tongue. — καὶ ἀνὰ μέρος, avd 271 turn, one after another ; let not two speak at the same time. —kal εἷς διερμηνευέτω, and let one interpret. Note the force of &- in compos., filly, thoroughly ; also of εἷς, one person, not more than one. — ἐὰν δὲ μὴ ἡ κτέ., But if there be not an interpreter (if there be no one present who can interpret) /e¢ him (the one who speaks in a foreign tongue) continue silent in an assembly (or in the church). Note the force of the pres. imperat. σιγάτω. ---- ἑαυτῷ δὲ λαλείτω κτέ., and let him speak to himself and to God; indicating a silent devotion, in opposition to the idea of speaking aloud in the assembly. Vv. 29, 30. προφῆται δὲ δύο ἢ τρεῖς κτέ., And let the prophets, two or three (i. €. aS in verse 27, though not so distinctly and sharply defined as there, wo or three in one meeting of the church) speak, and let the rest (of the members) discriminate, carefully meditate on what is said, so as to discern its true and full meaning. — éav δὲ ἄλλῳ ἀποκαλυφθῇ (ἀπο- καλύπτω) KTé., But if a revelation be made (if something shall have been re- vealed) to another who is sitting, let the first (the one who is speaking) de silent. Vv. 31-33. δύνασθε yap καθ᾽ ἕνα xré., For ye are all able one by one (one after another) to prophesy, in order that all may learn, and all be ex- horted, encouraged, comforted (παρακαλῶνται expresses the three ideas). Note the emphat. repetition of mdvres,a// the members of the church. ‘The emphat. word of the entire sentence is δύνασθε, ye are able, ye may, ye can, i.e. if proper order is maintained. This is implied in the follow- ing statements. — καὶ πνεύματα .. . ὑποτάσσεται, and (the) spirits of (the) prophets are subject to (the) prophets (the generic article omitted in the Greek). This may mean ¢he spirits of the prophets (who are inspired by the Holy Spirit) ave made subject to themselves, are under self-control (προφήταις a strong expression for airois); or the dative may mean, Zo other prophets. Expositors are about equally divided on this point. The 238 NOTES ON FIRST CORINTHIANS. former seems most natural (so Alf., Meyer, Godet, Hofmann, et al.); their spirits are under self-control, and hence the exhortation in verse 30, 6 πρῶτος σιγάτω. This would have no meaning, if their spirits were not under their own control.— οὐ γάρ ἐστιν κτέ., Hor God is not (a God) of disorder, but of quietness, or peace. —‘Os ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων. This clause is joined with what follows by Tisch., Meyer, Godet, De Wette, Kling, American R. V., et al.; with what precedes by the early Greek Fathers, the Vulg., Luther, Bengel, all the older English ver- sions ( Wiclif, Tyndale, Cranmer, Geneva, Rheims, Authorized 1611), B. U., English R. V., W-H., Alf., Ell., et al. Thus it appears that the great majority of scholars have connected the clause with what precedes. For God is not a God of disorder, but of quietness, as in all the churches of the saints. Paul thus says to the Corinthians, whose assemblies had been so noisy and disorderly,— Go to any other Christian assembly and you will find order, quietness, peace. V. 34. This topic comes in logical connection with the subject in hand. One element of disorder in their assemblies was the conduct of the women. — ai γυναῖκες. . . σιγάτωσαν᾽ Let the women in the public assemblies (or in the churches) be silent. With this passage cf. ch. 11. 5, note. The view of Godet as to Paul’s meaning is as follows: “In re- spect to women, if, under the influence of an inspiration or of a sudden revelation, they wish to speak in the assembly, to offer a prayer ora prophecy, I am not opposed to it, only that this may not take place with- out having the figure covered with a veil. But, in general, let the women keep silence. For it is unbecoming (inconvenant) on their part to speak in an assembly.” — οὐ yap ἐπιτρέπεται κτέ., for it is not permitted to them to speak, but let them be in subjection, even as the law also says; a general reference to the teachings of the O. T. in respect to the position of woman. See especially Gen. 3. 16: πρὸς τὸν ἄνδρα cov ἣ ἀποστροφή gov, καὶ αὐτός σου κυριεύσει. Bear in mind the meaning of λαλεῖν, as distinguished from προφητεύειν, ch. 11. 5. Though in the N. Test. it can hardly mean Zo talk idly, to prattle, as in classic Greek, since it is predi- cated of our Lord in several passages, yet it directs the attention more to the utterance of thought, /o conversation ; and conversation, in an assem- bly of the church, would be an element of great disorder, if it were allowed to any extent. Vv. 35, 36. εἰ δέ τι μαθεῖν θέλουσιν κτέ., And if they wish to learn anything (if they feel inclined to propose any questions for information respecting any doctrine), let them at home question their own husbands. ἐν οἴκῳ (emphat. posit.), in distinction from ἐν ἐκκλησίᾳ. ---- αἰσχρὸν γάρ ἐστιν κτὲ., for it is disgraceful fora woman to speak in an assembly (ina meeting of the church). Such was the fact then and there; and on this ground distinctly the apostle places his injunction. In other times and 241 CHAPTERS XIV. 34—XV. 1. 7 “+ our places the emphatic words of this same apostle in Galatians 3. 28, m.,, prove true: there can be no male and female; for ye are all one in Christ Jesus. —% ἀφ᾽ ὑμῶν κτέ., Or (if you do not accept the truth of what I have said, are we to infer that) from you the word of God went forth, or did it come into the midst of you alone ?— questions that must silence all objections. For this use of # see Th. Lex. Cf. ch. Ὁ. 6; 10.22; Rom. 3. 29; et saepe. This question respecting the position of woman belongs in the same category with two others, prominent in the epistles of Paul, — the relation of servants (δοῦλοι, s/aves) to their masters, and that of subjects to the government. Cf. Rom. 13; Eph. 6. 5; Col. 3. 22. Compare also what is said in this epistle respecting marriage, in ch. 7, — directions founded on the state of things then existing in Corinth, and not intended, as Protestants believe, for general and permanent application. The de- cision of all these questions is affected by the circumstances of time and place; but the great fundamental teachings of the gospel remain un- changed and unchangeable. Time and place can never alter them. Vv. 37, 38. Ht τις δοκεῖ κτέ., Jfany man seems to be a prophet, or en- dowed with any spiritual gift, let him know definitely (émv-ywackw) the things which. I write to you, that they are of the Lord. Such a person would be especially qualified to judge of their truth and divine origin. “Paul imprints here the seal of his afostolical authority, and upon this seal must Christ stand.” Meyer. —ei δέ τις ἀγνοεῖ, ἀγνοεῖται (this may be viewed as pass.), But if any one is ignorant (fails to recognize the truth of what I have written), ‘‘ ze zs zenored, scil. of God.” Alf. But ἀγνοεῖται may be mid. voice, ke is ignorant for himself, must take the consequences of failing to recognize the foregoing truths. This inter- pretation seems preferable. With the reading ἀγνοείτω we translate, let him be ignorant; all further effort in his case is useless. “ Sibi suae- que ignorantiae relinquendos esse censeo.” Estius. Vv. 30, 40. ὥστε κτὲ., Wherefore (summa, Bengel, to sum up what I have said on this whole subject), my brethren, desire earnestly the gift of prophecy, and forbid not to speak with tongues. Note the difference: ¢7- λοῦτε, desire earnestly ; μὴ κωλύετε, forbid not, do not hinder. The former (the gift of prophecy) is far more to be desired. — πάντα δὲ εὐσχημόνως kré., But let all things be done decently (in a becoming manner) and in order (according to due or right order). CHap. XV. The resurrection of the dead (involving the con- ception of the resurrection of the body). Vv. 1-11. The fact of the resurrection of Christ, on which rests the hope and expectation of our own resurrection. Vv. 12-19. 238 » NOTES ON FIRST CORINTHIANS. formeie denial of the resurrection of the dead involves that of the th-resurrection of Christ, and thus contradicts the apostolic testimony and the truths of Christianity. | Vv.20-28. The fact of the resur- rection of Christ again asserted as the foundation of all Christian hope. Vv. 29-34. Practical conclusions which follow from a denial of the doctrine. Direct exhortations at this point. Vv. 35-50. Respecting the possibility and the manner of the resurrection of the body. Illustrations from the natural world. Vv. 50-53. The change from the animal to the spiritual body necessary in order to inherit God’s kingdom. A word respecting those who shall be alive on the earth at the final coming of Christ. Vv. 54-58. A triumphant conclusion. Vv. 1,2. Γνωρίζω δὲ ὑμῖν xré., Mow (δέ leads to another subject, — the last and in some respects the most important discussed in this epistle) I make known to you, brethren, the gospel which I preached to you, which ye also received, in which ye also stand, through which ye are also saved (being saved), if ye hold firmly the word which I preached to you, unless indeed ye believed in vain. — Γνωρίζω, 7 make known, I continue to make known to you (pres. tense). He had already preached to them the gospel; but some of them, it appears, had questioned or rejected a most important doctrine of this gospel, and hence he needed again to repeat what he had said. — τὸ εὐαγγέλιον, the gospel, in the fullest sense, in all the leading doctrines. — εὐηγγελισάμην (εὐαγγελίζω) ... παρελάβετε (παραλαμβάνω), aor. denoting an accomplished fact. ἑστήκατε, pf. in form, pres. in mean- ing, denoting that which is continued. σώζεσθε : mark the force of the pres. tense here also. Cf. ch. 1. 18, note. — τίνι λόγῳ... ὑμῖν (placed before εἰ for emphasis) εἰ κατέχετε (the condition of σώζεσθε). The const. of τίνι λόγῳ is somewhat doubtful. We may take τίνι, the direct interrog. as used st. ᾧτινι, the indirect interrog., and λόγῳ as attracted from the acc.; thus, lit. 2. ye hold firmly the word with which I preachea (it, the gospel) fo you. So substantially Alf., EJl., Kling; durch welches Wort (through what word), Meyer; le sens dans lequel je vous l’ai préché (the sense in which 7 have preached it to you), Godet. — ἐκτὸς εἰ μὴ Kré., unless indeed ye believed in vain,—a supposition not to be for a moment entertained; argumentatur ab absurdo, Beza. V. 3. παρέδωκα γὰρ κτέ., For [delivered to you first of all that which * I also received, (the fact) that Christ died for our sins according to the scriptures. γάρ introduces the statement of the leading points in the gospel which he had preached to them. — ἐν πρώτοις, 272 primis, among the first and most important doctrines. — ὃ καὶ παρέλαβον, that which 7 also received. Hence it was not of his own invention, — was not a new CHAPTER ΧΥ. 1-7. 241 doctrine in the Christian church. — ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, for our sims, 1.6. to atone for them. For a fuller statement of the doctrine cf. Rom. 3. 23-26; Gal. 3. 13 ff. The const. ὑπὲρ (st. περὶ) ἁμαρτιῶν is rare; found in Heb. 5.1; 10. 12; cf.9.7. — κατὰ τὰς γραφάς, accord- ing to the scriptures, i.e. the Old Testament. See especially Isaiah, ch. 53. For a similar reference to the Old Test. scriptures cf. Luke eaten 24) 25.5 bn 20.9; Acts 5. 32 ff.; 17.3; 26. 22.ff.; Fret. 1. 10,1. Vv. 4, 5. καὶ ὅτι ἐτάφη (θάπτω), Kal ὅτι ἐγήγερται (ἐγείρω) Kré., and that he was buried, and that he has been raised on the third day accora- ing to the scriptures, and that he appeared to Cephas, after that to the twelve ; cf. Luke 24. 34, 36; John 20. 19 ff.: has been raised, perf., de- noting that which has been accomplished and still remains: according to the scriptures, i.e. the Old Test.; cf. Isafah 53; Ps. 16: on the third day ; cf. the history of Jonah; also Hosea 6.2. The term “twelve” is used in the official sense. Cf. the Latin Decemviri, Centumviri, which were used though the exact number might not be complete. After the death of the traitor the entire number was only eleven; and we learn, from John 20. 19, 24, that Thomas also was absent at this first appear- ance, leaving the actual number but ten. V. 6. ἔπειτα ὥφθη κτέ., Then he appeared to above five hundred brethren at once, of whom the greater number remain until now, but some have fallen asleep. Note here the change of structure, not depen- dent, as the preceding clauses, on παρέδωκα ... ὅτι. — ἐπάνω, adv. w. πεντακοσίοις. ἐφάπαξ not here in the sense once for all, but at once, at one zzme. The occasion here referred to is generally thought to have been that mentioned in Matt. 28. τό, although Matthew speaks only of the “eleven.” These were most prominent, but it is quite credible that a large multitude of disciples besides these may have been pres.nt. — μένουσιν ἕως ἄρτι, remain until now, i.e. here on earth (cf. Phil. 1. 2 Ὧ: John 21.22); hence the large number of witnesses still living. This epistle was probably written upwards of twenty years after the event here referred to. — τινὲς δέ, du¢ some, indicating a comparatively small number. — ἐκοιμήθησαν (κοιμάω) : cf. 7. 39, note. See Th. Lex. V. 7. ἔπειτα ὥφθη κτέ., Zhen he appeared to Fames. This is not mentioned in either of the Gospels. _Whether James the brother of our Lord, or James the son of Alphaeus, is here referred to is a matter of doubt. The former is the more probable and the usual opinion. — ἔπειτα... πᾶσιν, then to all the apostles. Whether the word afostles is here used in the strict sense, or in a wider sense so as to include others besides the “twelve,” is doubtful. Ell., Godet, et al., the former; Alf., Meyer, et al., the latter. The point is not important in the argument. 16 242 NOTES ON FIRST CORINTHIANS. V. 8. ἔσχατον δὲ πάντων κτέ., And last of all. ἔσχατον, adv. w. gen. So used in Att. πάντων may be viewed as neut., last of all things, finally; or as masc., Jast of all those mentioned above. So viewed usually. Meyer refers it to the preceding expression, /ast of all the apostles. The point is not important. — ὡσπερεὶ (only here in N. T., freq. in Att.) .. . κἀμοί, as 20 an abortion (see Th. Lex. ἔκτρωμα; Paul here speaks of him- self as inferior to the rest of the apostles, just as an abortion falls short of a mature birth; and the reason for such self-disparagement he gives in verse 9) he appeared to me also ; i.e. on my way to Damascus, after his ascension. Cf. 9. 1. Perhaps, as Godet and others think, the word ἔκτρωμα may have been suggested by the time and manner of this’ appearance. V.9. ἐγὼ γάρ (introduces the confirmation of the preceding state- ment) εἰμι κτὲ., For 7 am the least of the apostles: “the ἐγώ having its full emphasis, — 7, this ἔκτρωμα," Ell. — ὃς οὐκ εἰμὶ κτὲ., who am not fit to be called an apostle. ἱκανός, sufficient, competent, able, meet, fit. The apostle had here a very different train of thought in mind from that which prompted the words in ch. 9. 1 ff. In that connection he was vindicating his apostolic authority, which had been impugned by his adversaries. His success, therefore, as a preacher of the gospel was largely involved in the settlement of that question. — διότι ἐδίωξα Kré., because 77 perse- cuted the church of God. The recollection of this fact was almost crushing to him. With this verse we may well compare the additional statement in rt Tim. I. 12-14. V. το. χάριτι δὲ θεοῦ κτέ., But by the grace of God I am what Iam, i.e. an apostle to the Gentiles. χάριτι, emphatic position. Cf. Gal. 1. 15. Note the contrast between the two thoughts, — his own unworthiness and God’s grace. — kal ἡ χάρις αὐτοῦ Kré., and his grace, which enterea into me, did not become vain. κενή, empty, fruitless. ἡἣ εἰς ἐμέ, this grace was not simply Jestowed upon him, to cover him as a garment, but went into his heart, his inner being. Cf. 1 Pet. 1. 10. — ἀλλὰ... ἐκοπίασα (κοπιάω), but more abundantly than they all 7 toiled. “Than they all” may mean than they all individually, or all collectively. The latter is the natural meaning of the words, and so it is usually_understood. Is this boastful? The next clause saves it from any such appearance. Note κοπιάω, to toil, to do hard work, often predicated of the labors of the apostle. — οὐκ ἐγὼ δὲ κτέ., yet not 7), ---- it was not / that toiled, that did the hard work, — but the grace of God with me. It was that which accom- plished the work ; and without that I should have been feeble indeed, — nay, powerless. V. 11. εἴτε οὖν ἐγὼ εἴτε ἐκεῖνοι κτέ., Whether therefore (it be) L or they (the other apostles), so we preach, and so ye believed. — οὕτως, so ; 1.€. 88. above, verse 4 ff., that Christ was raised from the dead. — κηρύσσομεν, CHAPTER XV. 8-15. 243 we, i.e. all the apostles, preach ; pres. denoting that which is customary. — Kal οὕτως ἐπιστεύσατε, and so ye (the members of the Corinthian church who were now questioning the doctrine) de/ieved ; aor. denoting an accomplished fact. Vv. 12-19. See analysis of the chapter. V.12. Hi δὲ Χριστὸς κτέ., Mow (δέ metabatic) 7f Christ is preached that he has been raised from the dead (if this is the habitual preaching of the apostles), how do some say among you that there is not (ove ἔστιν, does not exist) a resurrection of the dead? ἐν ὑμῖν from its position is naturally connected with λέγουσιν. So Chrys., Vulg. (dicunt in vobis). This verse brings out the inconsistency of those in the Corinthian church who had professedly received the doctrine of Christ as crucified and raised from the dead, who now questioned or altogether rejected the Christian teaching of the resurrection of the body. No doubt they, as did the Greeks and Romans generally, accepted the doctrine of a future life; but that which was new to them, — the doctrine of the resurrection of the dead, — this they questioned or denied. Vv. 13,14. εἰ δὲ ἀνάστασις κτέ., But 17 a resurrection of the dead is not possible (οὐκ ἔστιν), neither (οὐδέ, not even) has Christ been raised, — the first conclusion from the denial of the Ghristian teaching. Szdlato . genere tollitur et species (Grot.); The genus being taken away, the species also is removed. In his human nature Christ possessed a human body. This became νεκρός, and was raised again to life, according to the preach- ing of the apostles. It was this thought which startled the hearers of St. Paul on Mars’ Hill. The denial of this doctrine removed the very foundation of Christianity. — εἰ δὲ Χριστὸς οὐκ ἐγήγερται κτέ., And if Christ has not been raised, then (ἄρα, as a logical conclusion) our preaching ἦς vain (idle, empty), and your faith is vain. Kal... kat..., both our preaching and your faith, — “your faith,” i.e. your faith in Jesus as the Messiah, as the crucified and 7/sex Redeemer. The second conclusion; and how startling ! V.15. This also follows logically from what precedes. — εὑρισκόμεθα δὲ Kal Ψψευδομάρτυρες κτέ., And we are found false witiesses also of God. τοῦ θεοῦ seems best viewed as objective gen., — false witnesses in regard to, concerning, God. — ὅτι ἐμαρτυρήσαμεν κτέ., because we testified against God that he raised up the Christ, whom he did not raise up, if as a matter of fact the dead are not raised. — κατὰ τοῦ θεοῦ, against God ; adversus Deum, Vulg. “ Every testimony that God has done anything, Anowingly false, is testimony against God, because it is a misuse of his name anda violation (Verletzung) of his holiness.” Meyer. This is the usual mean- ing of κατά w. the gen. denoting a person; see Th. Lex. Yet many take κατά here in the sense with regard to, concerning. Note that νεκροί stands 244 NOTES ON FIRST CORINTHIANS. without the article, indicating, not the class as a whole (of νεκροί), but the dead as individuals. The English idiom seems to require the article. Vv. 16-18. εἰ γὰρ νεκροὶ xré., For if the dead are not raised, neither has Christ been raised, —a confirmation of ὃν οὐκ ἤγειρεν Kré., nearly in the words of verse 13. In verses 17, 18 further and terrible conclusions which must follow from the denial of the doctrine of the resurrection. — εἰ δὲ Χριστὸς οὐκ ἐγήγερται κτέ., and if Christ has not been raised, your faith is vain, ye are yet in your sins ; then those also who have fallen asleep in Christ perished. Note the emphatic position of ματαία and of ἔτι. Note the pointed contrast: fallen asleep in Christ, indicating the most peaceful and joyous state of mind; ferished/ waking to a consciousness of utter ruin, still loaded with sins. What a prospect was thus held out to the Corinthians! Well might they join with the apostle in the sad, hopeless exclamation of verse 10. V.19. εἰ ἐν τῇ ζωῇ ταύτῃ κτέ. : a reflection following naturally from what precedes, — 27 we have only in this life hoped in Christ. The μόνον from its position belongs to the entire preceding clause, and is also em- phatic, —if in this life oly we have hoped only in Christ. ἠλπικότες ἐσμέν, lit. we are having hoped, directs the mind more distinctly to the continuance of the hope than the perf. ἠλπίκαμεν, 277 we continue having hoped only, if that is all. — ἐλεεινότεροι πάντων κτέ., we are more to be . pitied than all men; miserabiliores sumus omnibus hominibus, Vulg. In this life persecution, sufferings (παθήματα, Rom. 8. 18) ; in the future life, ἀπώλεια, ---- το realization of the hopes so fondly cherished here. This sentence reaches the uttermost point in the logical conclusions from the _ denial of the doctrine of the resurrection. ‘The apostle can proceed no further on this line of thought, and suddenly turns, in verse 20, to the animating reality. Vv. 20-28. “Christ’s resurrection that from which all the issues of the boundless future directly flow.” Ell. V.20. Νυνὶ δὲ Χριστὸς ἐγήγερται κτέ., But now (as the fact stands) Christ has been raised from the dead. νυνί is to be understood as logical rather than temporal. Cf. ch. 13.13; cf. also νῦν, ch. 5.11; ch. 12. 18, 20. --- ἀπαρχὴ τῶν κεκοιμημένων, the first-fruits of those who have fallen asleep. Cf. Col. ch. 1. 18, πρωτότοκος ἐκ τῶν νεκρῶν ; Rev. ch. 1. 5, πρωτότοκος τῶν νεκρῶν. He does not say τῶν κεκοιμημένων ἐν Χριστῷ, but leaves the expression general, — of those who have fallen asleep, of those who have passed away from this life, whether in Christ or not. Vv. 21, 22. For (γάρ confirmatory) sixce through man, through a human being (came) death, through man also the resurrection of the dead ; lit. a resurrection of persons dead. This general statement is made definite CHAPTER: XV. 16-24. 245 in verse 22. — ὥσπερ yap ἐν τῷ "Addp κτέ., For as (ὥσπερ, just as) in Adam all die, so also in Christ will all be made alive. Cf. Rom. 5. 12, πάντες ἥμαρτον, all sinned ; all entered into a sinful state and inherited a sinful nature. 5.15, of πολλοὶ ἀπέθανον, the many died, i.e. the many became subject to death: zz Christ, or in the Christ, will all be made alive, i.e. all will be raised from the dead. This is the topic which the apostle is discussing, and we should beware of pressing ζωοποιηθήσονται beyond its simple and primary meaning, so as to contradict the state- ments of the N. Test. elsewhere respecting the condition of the finally impenitent. Cf. verse 36, where the same word (ζωοποιεῖται) is spoken of the seed of a plant as coming to life and taking on a new visible form; and this is used in illustration of the subject here discussed. The next verse guards us against any misinterpretation of the statement in verse 22. Vv. 23, 24. ἕκαστος δὲ xré., But cach in his own order. τάγμα, order, arrangement, rank ; a band, troop, class; fr. τάσσω, to set in a row, to ar- range. The next sentence, together with the first clause in verse 24, defines the predetermined arrangement. — ἀπαρχὴ Χριστός, κτέ., as the first-fruits, Christ; after that those who belong to Christ at his coming. ἀπαρχή, the usual translation in the LXX. of WN, the topmost, the highest ; met. the chief, the best, a choice specimen from among the first JSruits. Hence the statement here does not conflict with Matt. 27. 52, 53. — εἶτα τὸ τέλος, then (next; after that, Lex. Th.) the end. What is included in this brief expression has been much discussed. Does not Paul himself define his meaning in what follows directly? It should not be forgotten that this statement occurs in a letter addressed to a Chris- tian church, and that Paul here tells them what they individually may look forward to. It was not in keeping with the purpose of the letter to give a complete account of the resurrection, both of the righteous and of the wicked. That is found elsewhere, particularly in Matt. ch. 25, and in Rev. ch. 20. 11 ff. See also John 5. 28, 29; Acts 24: 15. — ὅταν παραδιδοῖ xré., when he shall deliver up the kingdom to his God and Father (cf. Eph. 1. 3, the God and Father of our Lord Jesus Christ) ; the hing- dom, i.e. the Messianic kingdom. As there was a beginning to this world’s history and to the Messianic reign, so also there will be an end. Then the work of the Messiah will be completed, and he will resume in the government of the universe the same relation to the Father which he held before the world was created and he ascended the mediatorial throne. — ὅταν καταργήσῃ πᾶσαν ἀρχὴν κτέ., when he shall have ren- dered powerless (ἀργός), or zdle, every government and every authority and power. “As to the new earth, and Christ’s abiding presence hereon with his redeemed, no inference can safely be drawn from this passage.” Ell. a ee 246 NOTES ON FIRST CORINTHIANS. Vv. 25, 26. Set γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ (note the omission of ἄν) θῇ (τίθημι) Kré., For it is necessary that he reign, pres. continue to reign, until he shall have put all his enemies under his feet. Bear in mind that this is spoken of the Messianic reign, which shall come to an end. In Rev. 11. 15 we find the words, “ The kingdom of the world is become (the kingdom) of our Lord and of his Christ ; and he shall reign for ever and ever.” This, as I understand it, describes the position of our Lord when the Messianic reign — the period during which redemption is offered to a sinful world, — when this shall have come to an end. — ἔσχατος ἐχθρὸς ... ὁ θάνατος, As the last enemy, death 1s rendered powerless. ὁ θάνατος is here personified. So also in Rev. 20. 14, “‘ And death and Hades were cast into the lake of fire.” On the new earth death shall have no more power. V. 27. πάντα yap (introduces a confirmation of the words just spoken from Ps. 8. 7) ὑπέταξεν (ὑποτάσσω) κτέ., For he (ὁ θεός) put all things in subjection under his feet. The same passage cited in Eph..1. 22; ΒΒ: ΖΦ: δ The subjection of all things to man, as declared in this psalm, fulfilled in the person of Christ, the son of man. — ὅταν δὲ εἴπῃ, ὅτι κτέ., But when he (6 θεός) shall have said, or when he saith, that all things have been put in subjection, it is plain that (all things have been put in subjection) except the one who put all things in subjection to him. V. 28. ὅταν δὲ ὑποταγῇ αὐτῷ Kré., And when all things shall have been subjected to him, then the son himself also will be subjected to him who did subject all things to him. As in verse 24, the termination of the Mes- sianic reign is here brought to view. “The mediatorial work will be concluded ; the eternal purposes of the Incarnation will have been ful- filled.” ΕἸ]. -- ἵνα ἡ 6 θεὸς τὰ πάντα ἐν πᾶσιν, that God may be all in all. A glimpse of the endless, glorious future for all who are the children of God, “heirs of God and joint-heirs with Christ.” The fact of the resur- rection of Christ, and consequently of our own resurrection, leads to this telescopic view of the future. Human vision cannot reach beyond this point. Vv. 29-34. See analysis at the beginning of the chapter. V.29. “Enel τί ποιήσουσιν κτέ., Else, what will those who are bap- tized for the dead do? what will they accomplish (for themselves or any- body else)? guid efficient? Grot. ἐπεί, since, often implies an ellipsis ; since, if you deny the doctrine of the resurrection, what etc. See Lex. Th. — οἵ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν, those who are baptized for the dead. Few expressions in the N. Test. have received a greater variety of inter- pretations than this. It would be unprofitable to enumerate even half of them. Of all these, three are the most generally approved. Ist, ὑπέρ, in behalf of, instead of; i.e. the living baptized for departed believers CHAPTER. XV.. 25-31. 247 who had not been baptized. That this practice existed afterwards is unquestioned; but that it existed in the Corinthian church thus early, and that Paul would allude to it without rebuke in any part of this epistle, is hard to believe, especially as he gives so much attention to the abuse of the Lord’s Supper. 2d, ὑπέρ in the sense “ baptized in relation to, into connection with the dead, so that from the time and by the very act of their baptism they no longer belong to the living, but have as it were joined themselves to the dead.” Kendrick. This idea would suit the connection, and is in keeping with verse το, but is an unusual meaning of the prep. ὑπέρ. See Lex. Th. 3d, The meaning over, above. This meaning of ὑπέρ w. the gen. in the N. Test. is denied by Meyer. But “might not the prep. be used in this most simple local sense in a single passage only?” Winer. Might not this meaning, so common in classic Greek, be retained in Corinth in common use, and be thus used by Paul in a letter to the Corinthians, among whom he had spent so long a time ἢ It seems quite credible. In compos. ὑπέρ is certainly used in this sense. See Lex. Th. But if we adopt this third definition, what would be the meaning? Taken literally, over the dead, i.e. over their graves, has been understood by some to be the meaning; so Luther, ziber den Tod- zen. But taken figuratively, it may denote proximity. Position over the dead naturally suggests the idea of extreme peril; so we often say in English of one who is in great danger, ‘‘ he stands just over the grave.” So Bengel, ὑπέρ notat propinguitatem super aliqgua re imminentem. Sic baptizantur super mortuzs ii, qui mox post baptismum ad mortuos aggre- gabuntur (thus those are baptized over the dead who soon after baptism are gathered to the dead). This meaning of ὑπέρ, above, over, in the face of, in full view of, yields a sense substantially the same as No. 2. This meaning certainly seems to suit the connection best. The profession of Christianity was undoubtedly attended then and there, as it has often been elsewhere, with imminent danger,—the danger of speedy death. To all the above interpretations, and to every other, it is easy to find objections. Uncertain and obscure as the passage may seem to us, the meaning may have been quite plain to the Corinthians. εἰ. ὅλως... ἐγείρονται, κτέ., Uf the dead wholly fail to be raised. ‘This expresses the idea implied after ἐπεί. --- τί καὶ βαπτίζονται κτέ. ; why are they (those who are living) even baptized for them, or over them (the dead) ? Vv. 30, 31. τί καὶ ἡμεῖς κινδυνεύομεν κτέ., Why do we also stand in danger every hour ? καὶ ἡμεῖς, we also ; we as well as those who are bap- tized, and thus face the danger of death. Verse 31 is a confirmation of the words, “ we stand in danger every hour.” — καθ᾽ ἡμέραν ἀποθνήσκω, 7 die datly. "Every day I am in danger of death, am in the position of a 248 NOTES ON FIRST CORINTHIANS. dying man. Cf. Rom. 8. 36; 2Cor. 4. 11; 11. 23. — νὴ (found only here in N. Test., often in classic Greek) τὴν ὑμετέραν καύχησιν, ἀδελφοί, (I affirm it) dy the glorying respecting you, brethren; i.e. it is as true as the fact that I glory respecting you. ὑμετέραν, possess. adj. pron. in the sense of a pers. pron. in the gen. objective. — ἣν ἔχω κτέ., which (glory- ing) 7 have in Christ Fesus our Lord, — the only sphere in which he could have such glorying. V. 32. εἰ κατὰ ἄνθρωπον ἐθηριομάχησα Kré., 77 after the manner of men (lit. after the manner of a man), I fought with wild beasts at Ephesus. This is not generally understood in the literal sense. See Lex. Th. θηριομαχέω. --- τί por τὸ ὄφελος ; what is the profit to me? i.e. bearing in mind the fact that I am daily exposed to death. The ready answer is, nothing! — εἰ νεκροὶ οὐκ (note the frequency of this negative in a con- ditional sentence in the N. Test.) ἐγείρονται. This was usually by the ancient expositors (not by Chrys.) taken with what precedes, but is now generally connected with what follows. Jf the dead are not raised, let us eat and drink (φάγωμεν, ἐσθίω ; πίωμεν, πίνω), for to-morrow we die. Let us give ourselves up to present and earthly enjoyments, if this life, so brief and so full of danger, is all we can expect. The clause φάγωμεν κτέ. is a citation from Is. 22. 13, in the words of the LXX. In the solemn language of scripture, Paul thus presents the natural consequence of a denial of the resurrection, — sensualism, the Epicurean philosophy. Vv. 33,34. μὴ πλανᾶσθε (πλανάω), Be not led astray, be not led into error on this most important subject, — an abrupt and solemn warning. — φθείρουσιν ἤθη (00s) χρηστὰ ὁμιλίαι κακαί, 2:01] communications cor- rupt (destroy) good morals (good characters, Lat. mores); a solemn warn- ing against being led astray on the subject of the resurrection. Note the word ἦθος (in the N. Test. only here; cf. ἔθος, Eng. ethics). — ἐκνήψατε (ἐκ-νήφω) δικαίως, Become sober (as if from a drunken revel) 7” a righte- ous manner (as 15 right, Th.), — kal μὴ apaprdvere (pres. imperat.), and do not continue to sin. Note the two imperatives: ἐκνήψατε (aor.), decome sober at once, and let it be a finished act; μὴ ἁμαρτάνετε (pres.), do not continue to 5272. ---- ἀγνωσίαν yap κτέ., for some have no knowledge (lit. have an ignorance) of God. This was the reason why they fell into such griev- ous errors. “ Agnosticism was the root of the evil.” Ell. — πρὸς évtpo- πὴν ὑμῖν λαλῶ, 7 speak to you (I say this to you, that some among you have no knowledge of God) 20 move you to shame ; ---- πρός denoting the direction ; ἐντροπήν, cf. ἐντρέπω, to turn within, so as to lead to reflection, and to shame when one has done wrong. Vv. 35-49. Respecting the manner of the resurrection and the charac- ter of the spiritual body. Analogies in the natural world. V. 35. ᾿Αλλὰ ἐρεῖ Tis' πῶς ἐγείρονται κτέ., But some one will say. (as an objection to the doctrine of the resurrection which we preach) ; CHAPTER XV. 32-41. 249 How are the dead raised? and with what kind of body do they come? Emphasis on πῶς and ποίῳ, implying incredulity and perhaps ridicule. This question has not yet ceased to be asked in the same spirit. Note the meaning of ποίῳ as distinguished from tim. The pres. ἐγείρονται and ἔρχονται for the fut., presenting the idea more vividly to the mind, as often in Greek and other languages. ἔρχονται, do they come, i.e. come into existence, ‘‘ into the realm of the living,” ΕἸ]. Vv. 36, 37. ἄφρων (a priv. and φρήν), Thou man without reflection, without intelligence. The connection of the future spiritual body with the present mortal body made credible by that which is constantly occurring - in the natural world. — σὺ (emphat.) ὃ σπείρεις κτέ., that which THOU sowest is not guickened (ob ζωοποιεῖται, 7s not made alive, fr. ζωός, alive, and ποιέω). --- ἐὰν μὴ ἀποθάνῃ (ἀποθνήσκω), unless it die, aor. shall have died, —a matter of fact. Thus the analogy of the seed to the human body is presented. — καὶ (introduces another important and analogous fact) ὃ σπείρεις, οὐ τὸ σώμα τὸ γενησόμενον σπείρεις, and as to that which thou sowest, not the body which is about to come into existence sowest thou. Note the force of τὸ γενησόμενον ; not the same as τὸ ἐσόμενον. --- ἀλλὰ γυμνὸν κόκκον, ὀμέ a bare kernel, a naked seed (not yet clothed with the future plant, the vegetable body). — et τύχοι (τυγχάνω) σίτου xré., perchance (lit. if it might happen) of wheat, or (a kernel) of some one of the remaining (things which are sown, sc. σπερμάτων). V. 38. ὁ δὲ θεὸς δίδωσιν κτέ., But God gives to it (this naked kernel) a body even as he willed, even as it pleased him ; and (καί emphatic) to each of the things sown its own (peculiar) body. A phenomenon of daily obser- vation. The application of all this could not fail to be made. What man can explain the transformation of the seed into the plant, and the fact of its retaining its own peculiar type? Not more wonderful than this the death and resurrection of the body, and the change from the natural to the spiritual body. Vv. 39-41. Various instances of diversity in unity. Very different are the various kinds of flesh (verse 39); the heavenly and earthly bodies (verse 40) ; the brilliancy of sun, moon, and stars (verse 41). — οὐ πᾶσα σὰρξ xré., Volt all flesh (or every flesh) is the same flesh ; but there is one fresh of men and another flesh of beasts (of cattle, Ell.), and another of fishes. And (further) there are bodies celestial and bodies terrestrial. σώματα ἐπου- pavia, “ bodies which are in, or belong to, the οὐρανοί," Ell.; “ bodies of Angels,” Meyer, Alf., Stanley, De Wette, et al. Cf. Matt. 22. 30; Luke 20. 36; Eph. 3.10. Others understand heavenly bodies in the usual sense, i.e. sun, moon, and stars; Godet, Hodge, and so generally. σώματα ἐπίγεια, bodies belonging to the earth, i.e. of men and animals, in contrast with those which are inthe heavens. — ἀλλὰ ἑτέρα (nom. sing. fem.) μὲν 250 NOTES ON FIRST CORINTHIANS. κτέ., but the glory of the celestial ts one, and that of the terrestrial is another. Note ἑτέρα μὲν . .. ἑτέρα δέ, indicating a more positive and marked difference than ἄλλη μὲν... ἄλλη δέ. — ἄλλη δόξα ἡλίου κτέ., There is one glory of the sun, and another glory of the moon, and another glory of the stars. Greek article omitted w. ἡλίου, etc.; Winer, ὃ 19. — ἀστὴρ yap xré., for star differs from star in glory. The bearing of all these well-known facts on the subject under consideration is made plain in what follows. V. 42, 43. οὕτως καὶ ἡ ἀνάστασις Kré., Thus also is the resurrection of the dead. οὕτως, thus, as just described ; unity and yet diversity. καί, also, the correspondence of what follows with what precedes. — σπείρεται ἐν φθορᾷ xré., /¢ zs sown (a figure borrowed from the seed, verse 37) 72 corruption. With ome!petat, sc. τὸ σῶμα. ἐν φθορᾷ, i.e. ina state of decay when it is buried. — ἐγείρεται ἐν ἀφθαρσίᾳ, 22 ts raised in incorruption (without any element of decay). Cf. verses 50, 52. — σπεί- ρεται ἐν ἀτιμίᾳ, 727 7s sown in dishonor, referring to the state ἐν φθορᾷ. --- ἐγείρεται ἐν δόξῃ, 22 2s raised in glory, freed from all elements of corrup- tion, and in glorious form. — σπείρεται ἐν ἀσθενίᾳ, Kré., 22 7s sown in weakness, it is raised in power,—another striking contrast. Of the power and resources of the resurrection body we have now little con- ception. V. 44. σπείρεται σῶμα ψυχικόν, 772 7s sown a natural body (or an ant- mal body; a body adapted to the ψυχή, the principle of animal life, which men have in common with the brutes, Lex. Th.). — ἐγείρεται σῶμα πνευ- ματικόν, 72 zs raised a spiritual body (a body adapted to the πνεῦμα, the high- est and noblest part of man, Lex. Th.; the part in which the Holy Spirit dwells and works, Rom. 8. 11, 16). We find here a direct answer to the question in verse 35, ποίῳ σώματι ἔρχονται; — εἰ ἔστιν Kré., Lf there ts a natural body (an animal body), there is a spiritual body also. ‘The first would not be questioned ; the last is equally certain. Note the emphatic form ἔστιν, Lat. exzstzt. Vv. 45, 46. οὕτως καὶ γέγραπται, Thus it has been written also. The statement in the last verse confirmed in part by a free citation from the O. Test., Gen. 2. 7. — ἐγένετο ὃ πρῶτος ἄνθρωπος κτὲ., The first man Adam became a living soul (eis ψυχὴν ζῶσαν, entered into the condition of a living soul). Thus far the citation; Paul adds the remainder of the verse as an unquestioned fact. — ὃ ἔσχατος ᾿Αδὰμ xré., the last Adam (i.e. the Christ) a life-giving spirit (sc. ἐγένετο). This he became in his resurrection and ascension. — “ The last Adam.”’ Cf. Rom. 5.14. Note the contrast between ψυχήν and πνεῦμα. — In verse 46 the order of the natural and the spiritual: ἀλλ᾽ οὐ πρῶτον τὸ πνευματικὸν KTE., yer not first (was) the spiritual, but the natural ; after that the spiritual: CHAPTER XV. 42-50. 251 τὸ πνευματικόν, τὸ ψυχικόν, adjs. with the article as substs. Winer, § 18. 3. Vv. 47-49. ὃ πρῶτος ἄνθρωπος κτέ., The first man is of the earth earthy,—the source and substance of the first man. Cf. Gen. 2. 7, χοῦν ἀπὸ τῆς γῆς. — ὃ δεύτερος ἄνθρωπος, the second man (i.e. the sec- ond representative man; the second, in order of time, of the two here presented to the mind) zs of heaven (the source). The contrast between the first and second man is general, and prepares the mind for what follows. The question whether Adam would have died if he had re- mained holy is not here alluded to, and would be foreign to the argument. That he might have been preserved in perfect health by partaking of “the tree of life” (Gen. 2.9; 3. 22), or that the “earthy” body might have been changed to the “ spiritual” body, like that of Christ, is not incred- ible. We can form but an imperfect idea what this earth and the human family might have been had not sin entered the world. — οἷος 6 χοϊκός, κτέ., As is the earthy, such are those also who are earthy. Both are made of dust, and unto dust must return. — καὶ οἷος ὁ ἐπουράνιος, κτὲ., ard as is the heavenly (the one who was from heaven and has ascended into heaven), such are those also who are heavenly ; who have the character and the destiny of the heavenly. Cf. Phil. 3. 20, 21. “The entire race bears the character of the one from whom it is descended. As was Adam, such the humanity from Adam ; as the glorified Christ, such the humanity glorified in him.” Godet. — καὶ καθὼς ἐφορέσαμεν (φορέω, to bear con- stanily, to wear, Lex. Th.) κτὲ., And just as we have borne the image of the earthy, we shall bear the image of the heavenly also. The reading φορέσω- Mev, aor. subjunc. st. φορέσομεν, fut. indic., is another instance of the confounding of o and w. Cf. Rom. 5. 1, note on ἔχωμεν. --- τὴν εἰκόνα τοῦ χοϊκοῦ, the mage or likeness of the earthy, is the capa ψυχικόν ; τὴν εἰκόνα τοῦ ἐπουρανίου is the σῶμα πνευματικόν (verse 44), “we shall bear,” i. 6. after the resurrection. The question of the identity of our present and future bodies—the natural (or animal) and the spiritual—has been much discussed, but, owing to our present ignorance, with not very satisfactory results. The fact of such identity seems to be implied in the statements of Paul. Many, however, think this impossible and even absurd. Yet how few reflect upon the scientific fact that our present physical bodies, while retaining perfectly their recognized identity, change completely the physi- cal material of which they are composed every few years! Is not this acknowledged fact as strange and unaccountable as the identity of our present and future bodies,—the body adapted to the ψυχή and that which will be adapted to the πνεῦμα ὃ Vv. 50-53. See general analysis. V. 50. Τοῦτο δέ φημι, xré., And this (what follows) Z say, Z afirm, 252 NOTES ON FIRST CORINTHIANS. brethren, that flesh and blood cannot inherit Goa’s kingdom, neither does corruption inherit incorruption. — «Ἀηρονομέω (κλῆρος, a lot, a portion, and νέμομαι, to possess), w. the acc. to have a portion in. — σὰρξ καὶ αἷμα, flesh and blood, the most perishable portion of our bodies in their present con- dition. — οὐδὲ ἡ φθορὰ κτέ. A repetition of the same thought, present- ing the impossibility in the plainest terms. The verse is a confirmation of what precedes, and is preparatory to what follows. V. κι. ἰδοὺ μυστήριον κτέ., Behold, T tell you a mystery (something not hitherto known, but revealed to me). — πάντες od κοϊμηθησόμεθα (κοιμάομαι), κτὲ., we shall not all sleep. Such has been the usual con- struction of this much disputed clause; so Alf., Ell., Edwards, Godet, etal. Yet the construction of Meyer, Winer, and the American revisers is more strictly grammatical and equally logical. It presents also the word ἀλλαγησόμεθα in verses 51 and 52 as predicated of the same per- sons. Thus, We ail (all who shall be alive at that time) sha// not sleep, but we all shall be changed. Cf. 1 Thess. 4. 15-17. V. 52. ἐν ἀτόμῳ, 727: a moment (Eng. atom, in an atom of time), ἐν ῥυπῇ ὀφθαλμοῦ, zz the twinkling (the glance) of an eye ; not with prolonged physical suffering, as in the ordinary process of dissolution. — ἐν τῇ ἐσχάτῃ σάλπιγγι, at the last trump. ἐν w. dat., time when or in which. — σαλπίσει (σαλπίζω) γάρ, καὶ οἱ νεκροὶ κτέ., for the trumpet will sound (verb impersonal), azd the dead will be raised incorruptible (ἄφθαρτοι, not liable to corruption, imperishable, Lex. Th.). — ot νεκροί (generic article), the dead as a Class, all the dead, all that are in their graves. Cf. John 5. 28. — kal ἡμεῖς ἀλλαγησόμεθα, and we (the living) shall be changed. Here again, as above, the apostle groups himself with the class to which he then belonged. V. 53. Set yap (confirmatory) τὸ φθαρτὸν τοῦτο κτέ,, For it ἐξ neces- sary that this corruptible put on (ἐνδύσασθαι, aor. inf., fr. ἐνδύνω, to denote an accomplished fact) zxcorruption, and that this mortal put on immortality. τὸ φθαρτόν, that which ἐς corruptible, liable to decay ; τὸ θνητόν, that which 7s liable to die. The same general thought in both words; the idea re- peated and emphasized after the manner of Hebrew poetry. The change from the corruptible and mortal to the incorruptible and immortal must (δεῖ) take place in the future. V. 54. ὅταν δὲ τὸ φθαρτὸν τοῦτο ἐνδύσηται (aor. mid. subjunc.) κτέ,, But when this corruptible shall have put on incorruption and this mortal shall have put on immortality. “A repetition, how triumphant, of the same mighty words.” Meyer. — τότε γενήσεται κτέ., then will come to pass (will be realized) the word which has been written. — κατεπόθη (κατα- πίνω) ... εἰς νῖκος, death is swallowed up (aor. expressing the certainty of the future event) zxzto victory. A free citation from Isaiah 25. 8, fle shall swallow up death forever. CHAPTERS XV. 51 - AVE. .1. 253 Vv. 55,56. ποῦ σου θάνατε τὸ νῖκος ; . .. ποῦ τὸ κέντρον ; Where, O death, is thy victory? Where, O death, is thy sting? A most trium- phant exclamation, similar to the words in Hosea 13. 14. ποῦ; where? ‘suggesting the idea mowhere. Cf. ch. 1.20; Rom. 3. 27. τὸ κέντρον, the sting. Death seems here to be represented as having a sting like that of ascorpion. Cf. Rev. 9.10. This is more fully explained in the next verse. — τὸ δὲ κέντρον τοῦ θανάτου κτέ., Mow the sting of death is sin (ἡ ἁμαρτία, generic article), and the power of sin is the law. With verse 56 cf. Rom. 8. 5 ff. “The law, as Dorner clearly states the case, is the objective ground of sin’s possibility; it becomes the power of sin by revealing God’s wrath or displeasure, and thus forcing the evil State.to crisis.” Ell. Vv. 57, 58. τῷ δὲ θεῷ χάρις Kré., But thanks (χάρις, gratitude, sc. εἴη) be to God who is giving (διδόντι, pres.) to us the victory through our Lord Sesus Christ. Sin still exists and death has its sting, but God is giving us the victory. He has condemned sin (Rom. 8. 3); he has deprived death of its power (2 Tim. 1. 10). — ὥστε, ἀδελφοί pov ἀγαπητοί, ἑδραῖοι γίνεσθε, κτέ., Wherefore, my beloved brethren, (in view of our assured victory) Jecome steadfast (firm), unmovable, (ἀ-μετα-κίνητοΞῚ, abounding in the work of the Lord always, knowing (since ye know) that your toil is not vain in the Lord. A fitting exhortation to follow the entire discussion in this chapter, and a comforting assurance with the future life in view. It forms also a connecting link with the chapter following. Cuap. XVI. Directions respecting the collections for the poor in Jerusalem, suggested probably by an inquiry in the letter to Paul; cf..7..1; 8..15-12..1 (vv.-I-9). A word of commendation respecting Timothy and Apollos (vv. 10-12). Exhortations and salutations (vv. 13-24). V. 1. Περὶ δὲ τῆς Aoylas τῆς κτέ., Mow (δέ continuative, like the Eng. xow) concerning the collection for the saints. The Corinthians would understand the reference. In Rom. 15. 26, Paul adds ἐν Ἱερουσαλήμ. The destitution and sufferings of the church in Jerusalem may have arisen from the peculiar persecutions which would very likely be expe- rienced there. Although they gave up their possessions for the relief of the most needy (cf. Acts 2. 44 ff.), yet these proved insufficient, and hence they were aided by Christian churches elsewhere. — ὥσπερ διέταξα (διατάσσω) κτέ., as 7 gave order to (arranged for) the churches of Galatia, so also do ye. This order was probably given on the journey through Galatia; Acts 18. 22. ‘“ Galatarum exemplum Corinthiis, Corinthiorum exemplum Macedonibus (2 Cor. 9. 2), et Macedonum Romanis proponit 254 NOTES ON FIRST CORINTHIANS. (Rom. 15. 26). Magna exemplorum vis.” Beng. (He sets the example of the Galatians before the Corinthians, the example of the Corinthians before the Macedonians, and that of the Macedonians before the Romans. Great is the power of examples!) V.2. κατὰ play σαββάτου, Ox every first day of the week. κατά with the acc. often distributive. μίαν for πρώτην, a Hebrew idiom. — ἕκαστος ὑμῶν παρ᾽ ἑαυτῷ κτέ., let each one of you place by himself, storing it up, whatsoever he may accumulate (whatsoever he may gain by prosperous busi- ness): παρ᾽ ἑαυτῷ, by himself, at home; zu Hause, chez lui: ὅ τι ἂν εὐοδῶται (pres. subjunc., fr. evoddw, deriv. εὖ, wel/, and ὁδός, a way or journey), whatsoever he may gain (εἴτε πολύ, εἴτε ὀλίγον, Chrys.), or whatsoever may be gained (verb mid. or pass.): θησαυρίζων, storing it up, keeping it as a treasure, and not using it, but having it ready. — ἵνα pr. . - γίνωνται, zz order that, when I shall have come, collections may not then be made. This verse is often, and very properly, referred to as the apostolic method of raising funds for benevolent purposes. In a com- munity consisting largely of poor and laboring people, like most of the Christian churches of that day, this method is to be especially com- mended. Vv. 3,4. ὅταν δὲ παραγένωμαι, ods ἐὰν (note ἐάν, st. Attic ἄν) ϑοκι- μάσητε (δοκιμάζω), κτέὲ., And when 7 arrive, whomsoever ye may approve, these furnished with letters I will send to bear your gift (your favor) into Jerusalem. — δ ἐπιστολῶν, through letters, furnished with etc. It seems more natural to connect this with what follows; so Chrys., Theoph., and most modern expositors. Some, however, W-H. et al., join it with Soxiudonre. The plural indicates several letters of commen- dation. — ἐὰν δὲ ἢ ἄξιον τοῦ κἀμὲ (καὶ ἐμέ) κτέ., and if it be fitting (worth the while, Lex. Th.) that 7 also go (τοῦ w. infin., Winer, § 44. 4), they will go in company with me. “That the apostle dd go to Jerusalem with these offerings would seem to be clear from Acts 20. 3; 21. 17, compared with Acts 24.17. This was his fifth journey to that city; he had previously borne alms thither on his second journey; see Acts Ti. 20,-seq. . HNL Vv. 5, 6. ἐλεύσομαι δὲ... διέλθω: But J will come to you when 7 have gone through Macedonia (ἔρχομαι, to come, or to go; usu., 70 come. δι-έρχομαι, to go through). From 2 Cor. 1.15 we learn that it had been his intention to go from Ephesus (the place of writing this letter) by way of Corirth to Macedonia; then from Macedonia back to Corinth, and after that to Judaea. This plan he had changed (2 Cor. 1. 15, 23 ff.), and had determined to go first to Macedonia, thence to Corinth, where he hoped to spend some time and perhaps to pass the winter. In the second epistle we find him actually on his journey towards and through CHAPTER AVI. 2-11. 255 Macedonia (2 Cor. 2.13; 8.13 9. 2, 4), and on the way to Corinth (2 Cor. 12. 14; 13.1). See also Acts 20. 1, 2. — Μακεδονίαν yap κτέ., for Lam going through Macedonia. Such is my intention, yet I shall make no stay there. A misinterpretation of the pres. διέρχομαι (denoting here an im- mediate intention, not that he was actually on the journey) has led to the erroneous impression on the part of some that this epistle was sent from Philippi. — πρὸς ὑμᾶς δὲ κτέ., and with you (or, having come to you) per- haps I will remain (a while) or even pass the winter. τυχόν, as adv. Lex. Th. τυγχάνω. --- ἵνα ὑμεῖς pe κτέ., that you may send me forward wherever I may go. προπέμπω, to send forward, often implies in the N. Test. to furnish with the requisites for the journey: οὗ ἐάν, Att. ἄν, wherever. ΤΈΣ ΤΠ: ὅς, ἥ, ὅ, 11.11. Paul was then wishing to proceed first to Jerusalem, after that to Rome. Acts 1ο. 21. V. 7. οὐ θέλω γὰρ (confirmatory of the preceding) ὑμᾶς κτέ., Aor 7 do not wish now to see you in passing, i.e. merely for a day or two. Whether he had previously made them a brief visit of this kind is not certain. — ἐλπίζω yap κτέ., for 7 hope to remain some time (implying a much longer time than ἐν παρόδῳ) with you, if the Lord permit (the condi- tion ever to be borne in mind). Vv. 8,9. ἐπιμενῶ δὲ ἐν ᾿Εἰφέσῳ xré., But 7 shall remain in Ephesus (the place where the epistle was written) ¢// Pentecost (about the middle of May; and apparently not very remote from the date of writing. At that time of the year the facilities for travelling northward to and through Macedonia would be much greater). — θύρα γάρ (the reason for his re- maining in Ephesus a while longer) μοι avéwyev (ἀνοίγνυμι) κτέ., For a door is opened (is standing open) to me, great and effectual ; —a striking figure, denoting the extensive and promising field for evangelical labor. — καὶ ἀντικείμενοι πολλοί, and many are standing in opposition (to me);—a reason for all the more effort. Cf. Acts 19. 23. V. το. *Eav δὲ ἔλθῃ Τιμόθεος, Vow 27 Timothy shall come. We was on his way through Macedonia (Acts 19. 22), and would probably arrive in Corinth later than this epistle. We learn from 2 Cor. 1. 1, that Timothy was still in Macedonia when the second epistle was written. — βλέπετε ἵνα κτέ., see to it that he become without fear in relation to you. Timothy was still a young man (cf. 1 Tim. 4. 12), and may have felt diffident and timid on entering into the great city of Corinth among strangers. He may have needed encouragement; a hint as to the proper treatment of young men of promise at all times. — τὸ yap ἔργον kKré., for he 7s doing (ts working) the Lora’s work, as 7 alsoam. τὸ ἔργον κυρίου, cf. 15. 58. V. Il. ph tis οὖν... ἐξουθενήσῃ (ἐξ-ουθενέω, fr. οὐθέν = οὐδέν), let not any one therefore set him at naught. ΟἿ, τ Tim. 4.12. μηδεί: cov τῆς νεότητος Katappoveitw. The verb here used, ἐξουθενέω, stronger than 256 NOTES ON FIRST CORINTHIANS. καταφρονέω. — προπέμψατε (aor. imperat.; verse 6, προπέμψητε, aor. subjunc.) δὲ αὐτὸν xré., But send him forward (cf. verse 6, note) ix peace ; in such a frame of mind as might be expected after a kind reception ; the opposite of that which would result from contemptuous treatment. — tva ἔλθῃ κτέ., that he may come to me ; for Lam expecting him with the breth- ren. Who the brethren were, except Erastus of Corinth (Acts 19. 22), is not known. V. 12. Περὶ δὲ ᾿Απολλὼ κτέ., But concerning Apollos the brother, I be- sought him much that he would come to you with the brethren: 1. 6. those who were to take this letter to Corinth; probably Corinthians. Note how affectionately Paul here speaks of Apollos: certainly not as one would speak of a dangerous rival, or of one who was creating divisions in the church. — καὶ πάντως οὐκ ἢν κτέ., and certainly it was not a thing de- sired (on his part) 20 come now, but he will come when he may have a favor- able opportunity. Perhaps, owing to the peculiar state of things in the Corinthian church, Apollos thought it inexpedicnt to visit them just at present, notwithstanding the urgent request of Paul. Perhaps the bearers of this letter might explain more fully the reasons why Apollos postponed his visit for the present. In Acts 18. 24 ff., we are informed that Apollos had been in Ephesus previously, and had gone thence to Achaia. This” therefore was at least his second visit in Ephesus; though he may have been away at the time when Paul finished this letter, as no salutation is sent from him. To refer τὸ θέλημα to the divine will is less natural. Vv. 13, 14. Concluding exhortations. — Γρηγορεῖτε, κτὲέ. Be watchful (wide awake), stand firmly in the faith, conduct yourselves manfully, increase in strength, let all things on your part be done in Christian love. Note the five points, — vigilance, steadfastness in the faith, manliness, spiritual strength, Christian love as the sphere in which all these traits of character appear and are exercised. Note also that the five imperatives are all in the present tense, expressing something to be continued. Vv. 15,16. Παρακαλῶ δὲ ὑμᾶς, κτέ., And J beseech you, brethren, — ye know the house of Stephanas (Στεφανᾶ, gen. ist declens., nom. 2tepavas), that it ἐς the first-fruits of Achaia, and (that) they (the house of Stephanas) arranged themselves (set themselves in order) for service to the saints, — that you also (as well as the house of Stephanas) set yourselves in order under the lead of such persons (those who are thus devoted) and of every one who works together with (them) and toils. The house of Stephanas first mentioned in ch. 1. 16. Note the N.-Test. meaning of Achaia. See Lex. Th. Vv. 17.18. And 7 rejoice at the coming (or the presence) of Stephanas and Fortunatus and Achaicus ; because that which was lacking on your part these supplied (“they by their presence supplied your place in your ab- CHAPTER XVI. 12-22. 257 sence,’ Τῇ. TZhey have filled the void, the vacant place, occasioned by your absence, Godet). — ἀνέπαυσαν (ava παύω) γὰρ κτέ., For they refreshed my spirit and yours. How your spirit? The reflection on the part of the Corinthians that they had done something through their messengers for the comfort of Paul would afford them sincere joy ; for there must have been many in the church who esteemed and loved him. “ It is a happier thing to give than to receive.” Acts 20. 35. — ἐπιγινώσκετε οὖν κτέ. Know therefore thoroughly such persons (as these, cf. verse 16). Recognize and appreciate their character and work. Vv. 19, 20. ᾿Ασπάζονται ὑμᾶς κτέ., Zhe churches of Asia salute you. This would comprise the seven churches of Asia mentioned in the Apo- calypse. Note the meaning of the word Asia in the N. Test. See Bible Dic. — ἀσπάζεται ὑμᾶς ἐν κυρίῳ κτέ., Aquila and Prisca (Priscilla) wth the church in their house salute you much in the Lord. ἐν κυρίῳ, not an ordinary worldly salutation, but a Christian salutation, πολλά as adv. much, earnestly, σὺν τῇ κατ᾽ οἶκον xré. Aquila and Priscilla in Ephesus, as after- wards in Rome (Rom. 16. 5), devoted their house to the church for the public assemblies. Paul had met them in Corinth on his first arrival there from Athens (Acts 18. 2). Here he engaged with them in making tent-cloth ; and they accompanied him afterwards to Ephesus (Acts 18. 18). They instructed Apollos on his arrival in Ephesus (Acts 18. 24 ff.). Afterwards they went to Rome, whence they had previously fled on ac- count of the edict of Claudius ; but returned to Ephesus (2 Tim. 4. 19). — ἀσπάζονται... πάντες, Zhe brethren all salute you, i. 6. the brethren of the church in Ephesus ; a more definite salutation than the first one above. — ἀσπάσασθε κτέ., Salute one another with a holy kiss. On the reading of this letter in the assembly, they were to express their brotherly love for one another by a holy kiss; a frequent form of salutation. Cf. Rom. 16. 16; 2 Cor. 13.12; 1 Thess. 5. 26. It was not to be among Christians the mere ordinary form of salutation, but a φίλημα ἅγιον, or a φίλημα ἀγάπης, ἘΞ ΘΕΈ: ΤᾺ: Vv. 21, 22. Ὃ ἀσπασμὸς κτέ., The salutation with my hand of (me) “απ ; the autographic authentication of the entire letter, which up to this point had been committed to writing by an amanueusis. Cf. Rom. 16. 22, note. --- Παύλου, appos. with ἐμῇ = ἐμοῦ. Win. ὃ 59. 7. d. — εἴ τις οὐ φιλεῖ κτὲ., Zf any one does not love ( fails to love, neg. οὐ), the Lord, etc. Note φιλεῖ, st. ἀγαπᾷ, [fany one has not a personal affection for the Lord. — ἤτω (Att. ἔστω, fr. εἰμί) ἀνάθεμα, let him be anthema. Cf. Gal.1.8; Rom. 9. 3. — μαρὰν 40a, an independent sentence; not to be connected, as it often is in reading the English translation, with the preceding as one word; a transliteration of the Aramaic δοὺξ 81) our Lord is come, or our Lord cometh. Hence, those who do not love him will be anathema, accursed. 17 258 NOTES ON FIRST CORINTHIANS. This Aramaic expression may have been in common use in the early church as a kind of salutation or watchword. Vv. 23, 24. ἡ χάρις xré., sc. εἴη, optat. of wishing. The closing bless- ing; similar in form at the end of other epistles.— 4 ἀγάπη pov κτέ. sc. εἴη, My love be with you all in Christ Fesus ; or better, sc. ἐστίν. My love is etc. So Chrys., Theoph., DeWette, Meyer, Godet ; the only epistle closing with this wish, or rather assurance. Paul had addressed the Corinthians with so many and so severe reproofs that it was eminently fitting to close with an assurance of his love for them all, and of the sphere in which his love centred and had its life. Note that he does not close with the usual “‘amen”; which would be less suitable after an as- surance of an existing fact than after a wish or prayer, as it is commonly found. SECOND EPISTLE TO THE CORINTHIANS. For collateral information, consult again Conybeare and Howson, Farrar, and the Bible Dictionaries. Date. Written in the third missionary journey, soon after the first epistle, in the summer or autumn of 57 (Alf.) ; or later, in 58 (Meyer). Place of writing. Macedonia, probably in Thessalonica (not in Philippi). . Object of the epistle (cf. ch. 13. 10), to prepare the Corinthian church for his coming and work among them. Leading points. I. Chs. 1-7. A presentation of his apostolic character and walk. II. Chs. 8.9. Respecting the collections for the poor in Jerusalem. III. Chs. 190-13. A polemical defence of his claims as an apostle against his opponents. The -superscription, πρὸς Κορινθίους B, is probably the most ancient. Cu. 1. Vv. 1, 2. Address and greeting. Vv. 3-11. Thanksgiving for divine comfort and encouragement in trials and dangers. He is thus the better qualified to comfort and encourage them in all theirtrials. Vv. 12-24. His vindication of himself in his relations to them. Vv. 1,2. Παῦλος ἀπόστολος xré. Note the similarity of the address here and in 1 Cor.; κλητός omitted here ; Τιμόθεος st. Swodévns. — σὺν τοῖς ἁγίοις πᾶσιν κτέ. (included among those to whom the epistle is addressed), together with all the saints who are in the whole of Achaia (including Hellas and Peloponnesus). V. 3. Htdoynrés κτέ., Blessed, worthy to be blessed, or praised. CE. evAoyéw. We may understand εἴη, optat. of wishing, or the indic. ἐστίν. Cf. Rom. 1. 25; Eph. 1. 3. — ὁ θεὸς καὶ πατὴρ xré. (one article with both nouns, thus uniting them closely together), the God and Father of our Lord Fesus Christ. Cf. Eph. 1. 3. — ὃ πατὴρ τῶν οἰκτιρμῶν, the Father of compassions, the compassionate Father. The gen. here is viewed by some simply as attributive ; by others, as gen. effect. Why not both? — the Father to whose character belongs compassion, and who also manifests 260 NOTES ON SECOND CORINTHIANS. this compassion in his dealings with us. Note the usual force of the end. ing -uds. In ἔλεος and ἐλεέω, the idea of pity and mercy is more prom- inent, i. e. the attention is directed more to the object of mercy; in οἰκτιρμός, the source from which the mercy and compassion proceed is made more prominent. — καὶ θεὸς (article again wanting; connected closely w. ὁ πατήρ) κτέ., and God of all comfort, or of every comfort ; from whom all comfort and encouragement come to us. V. 4. 6 παρακαλῶν (pres. denoting what is continued) ἡμᾶς, who com- forts (and encourages) us. The plur. Ist pers. we, us, frequent in this epistle, including Timothy and perh. others ; or, as Alf. suggests, the plur. may be “ merely an idiomatic way of speaking, when often only the sin- gular is intended.” — ἐπὶ πάσῃ τῇ θλίψει ἡμῶν (note ἐπί, not ἐν), over, re- specting, (tiber, Meyer,) all our affliction. Cf. Thayer Lex. ἐπί w. dat. 2. a. δ. — ες τὸ δύνασθαι ἡμᾶς Kré., that we may be able to comfort those who are in any affliction through the comfort through which we ourselves are com- forted of God. Personal experiences are the best preparation for admin- istering comfort to others. ἐν πάσῃ θλίψει, in any and every etc.; ἧς attracted from the acc. of cognate meaning to the case of the antecedent. So the const. is usually explained; but may we not understand διά before fis? Cf. Acts 13. 39; Luke 1. 25; 12. 46 et al. Win. § 50, p. 422. V. 5. Acconfirmation of the preceding thought. ὅτι καθὼς κτέ., for even as the sufferings of Christ (such sufferings as he experienced) abound (are περισσός) in us (lit. entering into us; not merely external, but expe- rienced within), so through Christ our comfort alsoabounds. This experience enabled the apostle to comfort others. Vv. 6,7. The close relation between them and the apostle still further presented. etre δὲ θλιβόμεθα κτέ., But whether we are (indic. not sub- junc.) afficted, it is (sc. ἐστίν) for your comfort and salvation, or whether we are comforted, it is for your comfort (your encouragement) which works in a patient enduring (a bearing up under) the same sufferings which (ὧν, attracted to the case of the anteced.) we also suffer. καὶ ἡ ἐλπὶς ἡμῶν kré., and our hope for you is steadfast, knowing | feeling assured) that as ye are partakers of the sufferings, so (are ye) of the comfort (the encouragement) also. εἰδότες, particip. denoting time and cause, whzle we feel assured and since we feel assured, agrees logically w. 7 ἐλπὶς ἡμῶν, and is in the same const. w. the verbs in verse 6. This expression of fellowship and hearty sympathy was no doubt spon- taneous ; and not, as some have suggested, prompted by motives of policy. Such was not the character of Paul. Vv. 8-11. A reference to some great danger to which the apostle had been exposed. Whether he refers to the tumult in Ephesus related in Acts 19, or to some other danger, is not certain. CHAPTER) ΤΣ 4 11: 261 V. 8. Οὐ γὰρ θέλομεν κτέ., or (γάρ introduces a special instance of trial and sustaining grace) we are not willing that you continue ignorant, brethren. Of the θλίψις, whatever it may have been, they were not igno- rant; but of his experience under it they were not informed, and he now proceeds to tell them. Note the form of expression, occurring elsewhere in the epistles of Paul: Rom. 1. 13; 11. 25; 1 Cor. 12.13; 1 Thess. 4. 13. — περὶ (or ὑπὲρ) τῆς θλίψεως ἡμῶν Kré., concerning our affliction which took place in Asia, that exceedingly beyond (our) power we were weighed down (ἐβαρήθημεν, Lex. Bapéw) so that we renounced all hope, even of con- tinuing to live (ἐξαπορηθῆναι, ἐξαπορέω : ζῆν, (dw). This language could hardly apply to the tumult in Ephesus, Acts 19. V. 9. ἀλλὰ (see Lex. Thayer; carries on and intensifies the thought in ἐξαπορηθῆναι) αὐτοὶ ἐν ἑαυτοῖς. . . ἐσχήκαμεν (ἔχω), yea, we ourselves have had within ourselves (in our own consciousness) ¢he response of death (gen. of appos., Win. § 59. 8. a. p. 531). On asking ourselves whether we should meet with life or death, the answer, ¢he response, within ourselves was death. —tva μὴ πεποιθότες ὦμεν (2 pf. subjunc. fr. πείθω) ἐφ᾽ ἑαυτοῖς KTé., that we may not place our trust upon ourselves, but upon God who raises the dead. With this trust Paul could say, in spite of all human probabil- ities (expressed in ὥστε ἐξαπορηθῆναι Kré., verse 8), 7 do not despair (οὐκ ἐξαποροῦμαι). Cf. 4.8. The expression τῷ ἐγείροντι τοὺς νεκρούς is not to be understood exclusively of the final resurrection, but as in Rom. 4. ΤΣ}. teb. 11. 10. Vv. 10, 11. ὃς ἐκ τηλικούτου θανάτου ἐρρύσατο (ῥύομαι) ἡμᾶς KTE., who rescued us from such, so terrible, a death and will rescue, in whom we have hoped that he will also still (in the future) rescue us, i.e. from such a death. The reference would doubtless be understood by the Corinthians. The thought in ῥύσεται repeated for emphasis, and also to make plain the ground of confidence. — συνυπουργούντων (σύν and ὑπουργέω, fr. ὑπό and ἔργον) καὶ ὑμῶν ὑπὲρ ἡμῶν τῇ δεήσει, while you also for us help together (work together) in supplication. Note how highly the prayers of the church in his behalf are valued. We discover also the deep interest which the church in Corinth as a whole felt in him. —tva ἐκ πολλῶν προσώπων κτέ. The simplest const. of this difficult sentence seems to be as follows: zz order that from many faces the gracious gift bestowed on us (in rescuing us from death) through (the supplication of) many may be acknowledged with thanks on our behalf. “ From many faces,” as beaming with joy and gratitude. Cf. Meyer. “ From many upturned faces.” Stanley. This rendering retains the ordinary N. Test. sense of πρόσωπον. --- εὐχαριστηθῇ (εὐχαριστέω), may be acknowledged with thanks (“may be given thanks for,” Alf.) ὑπὲρ ἡμῶν, emphat. posit., 2 our be- half, —the whole relating to Paul with Timothy probably included. 262 NOTES ON SECOND CORINTHIANS. Many other constructions of this sentence have been proposed ; but the above seems to me to adhere most closely to the Greek. Vv. 12-24. See analysis of the chapter. V. 12. ἡ γὰρ καύχησις ἡμῶν xré., Hor (confirmation of his confidence in their sympathy and prayers expressed in verse 11) our glorying is this, the testimony of our conscience that in holiness and sincerity of God, not in freshly wisdom but in the grace of God we lived (conducted ourselves) in the world (i. e. among men generally) azd more abundantly (did we conduct ourselves thus in our relations) towards you. — καύχησις is usually viewed here as syn. w. καύχημα, ground of glorying ; but Meyer understands it in the ordinary sense, ¢he act of glorying ; and as explained by τὸ μαρτύριον Kré., the testimony of our conscience etc. — ἁγιότης, sanctity, religious purity, consecration ; the word occurs in N. Test. only here (where there is some doubt as to the reading), and in Heb. 12. 10. — τοῦ θεοῦ : the gen. here, as often, may be viewed in several different relations : 7 holiness and sin- cerity, such as belong to the character of God; such as he requires of us; such as he imparts to the believer. The last idea seems most prominent. Cf. δικαιοσύνη θεοῦ, Rom. 1. 173 εἰρήνη θεοῦ, Phil. 4. 7.— ot in fleshly wisdom, i. e. the wisdom which belongs to unconverted men. — éveorpa- φημεν, ἀναστρέφω. Vv. 13,14. The statement just made that he had walked 2721 the holi- ness and sincerity of God, especially in his relations to them, might be questioned by his opponents and attributed to a want of candor, or to the glow and warmth of a rhetorical style of composition (cf. ch. Io. 10), while the real facts were quite otherwise ; hence the affirmation of verse 13. — οὐ γὰρ ἄλλα γράφομεν κτὲ., Hor we do not write to you other things except what ye read, or also know definitely, acknowledge ; i. 6. there is no concealed meaning or ambiguity in what we write; but the plain, obvious meaning accords with what you well know of me. — ἀλλ᾽ 4, other things than, except. Note the paronomasia ἀνα-γινώσκετε, ἐπι-γινώσκετε, --- not easily transferred into another language. — ἐλπίζω δὲ κτέ., and 7 hope that ye will acknowledge to the end. It seems logical, and simpler in const., to place a colon at this point, So Alf, .R. V., ΒΡ ΘΑ], ΒΕ ise; Vulg., Meyer, Kling, et al., place only a comma here, and take ὅτι kav- χημα κτὲ. as the obj. of ἐπιγνώσεσθε. --- καθὼς καὶ ἐπέγνωτε κτὲ., as also ye did acknowledge us in part, that we are your glorying, even as ye also are ours in the day of our Lord Fesus. — ἀπὸ μέρους, 77 fart, is usually under- stood to refer to the fact that some in the church did not know him well and acknowledge his true character’; ye did acknowledge us in part ; 1. 6. part of you; those of you who have fairly tried me. So Alf. Meyer, Kling, et al. Yet this seems a forced meaning. May it not signify ye did know us definitely, accurately (see Lex. ἐπιγνώσκω) so far as ye had op- CHAPTER I. 12-19. 263 portunity? To read character accurately requires often special opportu- nities and a considerable period of time. That we can really know no man thoroughly till he dies is no unusual thought. Thus the ἀπὸ μέρους may be in contrast with ἕως τέλους. He hopes that the opinion already formed from a comparatively short acquaintance would be confirmed τῴ to the end. So Hofmann. —év τῇ ἡμέρᾳ xré., 12 the day of our Lord Fesus. I understand this, and all similar expressions in Paul’s epistles, in the light of John 14. 3, to mean the day when our Lord will come again and receive us unto himself. Vv. 15-24. Further vindication of himself, especially against the pos- sible charge of fickleness. Vv. 15,16. Καὶ ταύτῃ τῇ πεποιθήσει κτέ., And in this confidence (such as he had just expressed) 7 desired to come to you before (connect πρότερον Ww. ἐλθεῖν), that you might have a second benefit (a second token of the divine Savor); a second benefit, explained in verse 16. — καὶ δι᾿ ὑμῶν διελθεῖν Kré., and by you (through the midst of you) to go into Macedonia, and again to come from Macedonia to you (this would be the “second benefit ” which he had planned and desired) and by you to be sent forward into Fudea; προπεμφθῆναι (προπέμπω), cf. τ Cor. 16. 6 and ΣΙ. V. 17. τοῦτο οὖν βουλόμενος κτέ., Wherefore, while desiring this (the plan just described, to pass through Corinth on his way to Macedonia, and also on his return; each visit of the apostle being a token of the di- vine favor to them) did 7 show fickleness ?(R. V.); did I at all use levity (of purpose) ? (Alf.); did 7 act with levity ? (B.U.). It is difficult to bring out the full force of the Greek by any English rendering ; particularly the force of μή in a question (here with τὶ added), and of ἄρα, 7 did not at all, as might naturally be inferred (ἄρα, see Lex.) use levity, did 73 ---- ἢ ἃ Bov- λεύομαι (note βουλεύομαι, not βούλομαι) κατὰ σάρκα βουλεύομαι κτέ., or the things that I purpose ( plan), do I purpose according to the flesh (i. e. as an unconverted man, with no spiritual enlightenment) ? Cf. Gal. 5. 16. — ἵνα ἢ παρ᾽ ἐμοὶ Kré., that with me there may be the yea yea, and the nay nay ? The article τό denotes that they were well known and solemn forms of human speech; vai and οὔ, each repeated for emphasis; note also οὔ w. the accent. Do I, says Paul, form my plans, relying wholly, like the worldling, on my own judgment, changing my plans as seems best to my- self, and not seeking the guidance of the Holy Spirit? The answer follows. Vv. 18, 19. πιστὸς δὲ ὁ θεὸς ὅτι κτέ., But God is faithful ( trustworthy) in that (seeing that, cf. t Cor. 1. 26; John 2. 18, et al.) our word to you is not yea and nay ; is not twofold, ambiguous, changing, — our word to you, i. 6. the word which we preach. — 6 τοῦ θεοῦ γὰρ vids κτέ., For the son of God, Christ Fesus, who was preached (heralded) among you by us, by me and 264 NOTES ON SECOND CORINTHIANS. Silvanus and Timothy, did not become yea and nay (sometimes the one, sometimes the other ; ambiguous, doubtful), dt 7 him has been (and still is, γέγονεν, pi.) yea ; just this, never doubtful, never changing. Silvanus (this form used by Paul and by Peter; the form Silas in Acts) and Tim- othy had been with Paul in Corinth on his first visit, Acts 18. 5. V. 20. ὅσαι yap ἐπαγγελίαι θεοῦ κτέ., Hor (introducing a strong con- firmation of the statement just made) as many as (however many) are the promises of God (implying that they are many) zz him 15 the yea. —&v αὐτῷ, as in verse 10, 7 him, i.e. in Christ Fesus. The promises of God were found chiefly in the O. Test. They were fulfilled in Christ Jesus. — διὸ Kal δι᾿ αὐτοῦ κτέ., wherefore also through him (through Christ) 7s the Amen. In him is the unqualified affirmation, the 7d vai, in him also is the fulfilment, the τὸ ἀμήν. --- τῷ θεῴ πρὸς δόξαν δι’ ἡμῶν, 20 the glory of God through us, by our means: τῷ θεῷ, dat. comm.; lit. for God to or towards, tending towards, his glory ; the end to be kept in view by the Christian in all his labors here on earth. Vv. 21,22. ὃ δὲ βεβαιῶν ἡμᾶς κτέ., Mow he who establishes us (makes us βέβαιοι, firm) with you in Christ (makes us, having entered zxto Christ, having embraced Christianity, makes us firm), azd anointed us is God, he who also sealed us and gave the earnest of the Spirit in our hearts. — Anointed us, οἵ. Lex. xpiw, to consecrate to some sacred office, or work, by anointing. Cf. Χριστός. ---- Sealed us. Cf. Lex. σφραγίζω, to set a seal upon, in order to authenticate ; another striking figure of speech which would be well un- derstood by the Corinthians. — And gave the earnest of the Spirit (gen. of apposition) ; gave the Spirit as the ἀραβών, or appaBwr, see Lex., the fore- taste of future joy, and the pledge of the future inheritance. Cf. ch. 5.5; Eph. 1. 14, note. Vv. 23, 24. "Hyd δὲ μάρτυρα τὸν θεὸν ἐπικαλοῦμαι κτέ., But 7. call upon (invoke) God as a witness upon my soul, that sparing you (particip. conative, seeking to spare you), I came not again into Corinth (according to the earlier plan, mentioned in verse 16). Cf. 1 Cor. 16. 5, note. But how “sparing you”? He had spoken in verse 15 of his intended visits as a benefit (χάριν). It appears from 1 Cor. 4. 21, that he had obtained subsequent information respecting the actual condition of the church which convinced him that, if he visited Corinth just then, he would be compelled to use severity ; and he hoped that on the reading of the first epistle, with suitable time for reflection, the state of things would become greatly changed. — οὐχ ὅτι κυριεύομεν κτέὲ., Vot that we rule over (sustain the relation of a κύριος over) your faith. We do not say this, nor mean to imply it. Observe in verse 23 he uses ἐγώ, and gives it the emphatic posi- tion; but in verse 24 he returns to the first pers. plur., thus apparently including in mind other religious teachers besides himself, as Silvanus and CHAPTERS I. 20—II. 4. 265 Timothy. — οὐχ, elliptical, sc. λέγω, or ἐρῶ (Meyer) ; a frequent ellipsis in N. Test. — ὑμῶν τῆς πίστεως, your faith, i. e. your inner religious life. In matters of church discipline, he might claim and exercise authority ; but their inner religious life was something personal, and for this they were accountable to God only. — ἀλλὰ συνεργοί ἐσμεν κτέ., but (introducing a statement of his true relation to them) are helpers of your joy. This ac- cords with the idea χάριν in verse 15 (χαρά, joy ; χάρις, favor, benefit). — τῇ yap πίστει ἑστήκατε (perf. in form, pres. in meaning, and intrans., fr. ἵστημι), for in respect to faith ye stand, or by faith ye stand. Cf. 1 Cor. 16. 13. A visit to them just at present would disturb their joy, without help- ing their faith ; hence he concluded to postpone his visit for a time. CuaAp. 11. Vv. 1-4. Continuance of the topic in ch. 1, — the postponement of his visit. Vv. 5-11. Respecting the case of in- cest. Vv.12,13. From this digression, he returns to the historic narrative at the beginning of the ch. Vv. 14-17. Thanksgiving to God for the tidings received in Macedonia from Titus, with a reference to his office as an apostle; its responsibility and glory. V. 1. "“Expwa δὲ κτέ., And (δέ, continuative) 7 determined this (what follows) for myself (dat. comm.), ot again in sorrow to come to you; im- plying that he had come to them bringing sorrow on some previous visit. So Alf., Meyer, et al. This interpretation of ἐν λύπῃ, 7x sorrow to them, agrees with φειδόμενος, I. 23, also with verse 2. Cf. ἐν ῥάβδῳ, 1 Cor. ἯΣ 21: Vv. 2, 3. εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς κτέ., For 77.7 (emphat.) cause you sorrow, then (Lex. Th. καί, 2. g.) who is he that maketh me glad, except the one who is made sorrowful by me? (ἐξ ἐμοῦ w. λυπούμενος, Sorrow proceeding out Jrom me, as the source, the cause). — καὶ ἔγραψα τοῦτο αὐτὸ κτέ., And 7 wrote this very thing (what I have above written, — the reason for my not visiting you now), Zest (ἵνα μή), having come, I should have (σχῶ, ἔχω) sor- row from those from whom I ought to have joy (lit. 7) ought to rejoice). — πεποιθὼς ἐπὶ πάντας ὑμᾶς, having confidence (causal, since [ have confidence) in you all (ἐπί denoting the direction of the confidence : πέποιθα in classic Greek, usually w. the dat.). This he could say (though aware of the anti- pauline party) as the language of love (ἀγάπη). Cf. 1 Cor. 13. 7. — ὅτι ἡ ἐμὴ χαρὰ κτέ., that my joy ts the joy of you all, the expression, the sub- stance, of his confidence. V. 4. ἐ κγὰρ πολλῆς θλίψεως κτέ., For, introduces the confirmation of the statement πεποιθὼς xré. If he had not been confident that his joy was their joy, if there had not been such an intimate union of hearts, he could not have written them with such deep emotion. For out of much affliction and anguish of heart (note the expressive words θλίψεως and 266 NOTES ON SECOND CORINTHIANS. cuvoxns) 7) wrote to you with (through, looking through) many tears. All this, Meyer suggests, he might say, though he did not actually hold the pen. — οὐχ ἵνα κτέ., πο that ye might be made sorrowful, but that ye might know the love (τὴν ἀγάπην before ἵνα for emphasis) which 7 have more abundantly towards you. — πορισσοτέρως, more abundantly, not necessarily meaning that he loved other churches less ; but that, in his present deep emotion, he was more fully conscious of his love forthem. The compar- ative used thus for the idea exceedingly. Cf. verse 7. V. 5. Hi δέ τις λελύπηκεν, κτέ., But if any one (any individual) has caused sorrow, he has caused sorrow, not to me, but in part — not to bear too heavily upon him—to you all ; i. 6. the offence was not to me a personal matter ; I do not wish to charge this upon the offender, as this would be bearing too heavily upon him; but while he has indeed caused sorrow to me, he has also in part caused it to you all. Thus we all together share the sorrow, and all together bear up under it. The const. ἵνα μὴ émiBap@, like the Latin wt w. the subjunc., often rendered by the Eng. infin. ; ἐπιβαρῶ, cf. 1 Thess. 2. 9; 2 Thess. 3. 8. Vv. 6,7. ἱκανὸν τῷ τοιούτῳ κτέ., Sufficient (ἱκανόν, neut. a sufficient thing, a sufficient act. Cf. ἀρκετόν, Matt. 6. 34), for such a one (τῷ τοιούτῳ, definite) zs this punishment (rebuke, censure) inflicted by the greater number, the majority. What this may have been, the Corinthians would know, but we are not informed ; only that in the judgment of the apostle it was sufficient, adequate, and inflicted by the majority. — ὥστε τοὐναντίον (τὸ ἐναντίον) μᾶλλον ὑμᾶς χαρίσασθαι κτέ., so that on the contrary (instead of inflicting additional punishment) ye may rather forgive {show favor, a kind disposition) and comfort him; lest perchance such an one be overwhelmed (swallowed up, καταποθῇ, κατα-πίνω) by the excessive sorrow. With the thought here, cf. Eph. 4. 32; Col. 3. 12 ff. Vv. 8,9. 8d παρακαλῶ ὑμᾶς κτέ., Wherefore I beseech (exhort) you to confirm (by a public expression of the church) towards him (your) Chris- tian love, κυρῶσαι, Lex. Th. κυρόω. Cf. Gal. 3. 15. — εἰς τοῦτο γὰρ Kal ἔγραψα, xré., Hor with this in view I wrote also (referring to the first ep.; wrote also, i.e. 1 wrote in addition to the verbal message sent to you) ¢hat 7 might know the proof of you (δοκιμῆ, a proof as the result of testing), whether in regard to all things ye are obedient (ready to listen to me). Vv. 10,11. ᾧ δέ τι χαρίζεσθε, κἀγώ (καὶ ἐγώ), But to whom ye forgive anything, 7 also (forgive); a motive for confirming in this instance Chris- tian love towards the penitent one. — kal γὰρ ἐγὼ ὃ κεχάρισμαι, for what 7 have forgiven, if I have forgiven anything, 1 have done this on your ac- count (as an example to you, and with a view to peace and harmony in the church) zz the presence of Christ (feeling that I was in his presence, thus acting solemnly and conscientiously). This rendering of ἐν προσώπῳ CHAPTER II. 5 τ᾽ ι᾿ 207 accords more nearly with the ordinary N. Test. meaning. Cf. Lex. Th.; also ch. 1. 11, note. Many, however, prefer the rendering 272 the person of Christ, i.e. in Christ’s stead: but I think this idea would be expressed as inI Cor. 5. 4, ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ, in the name of our Lord Fesus. — ἵνα ph πλεονεκτηθῶμεν (πλευνεκτέω) ὑπὸ τοῦ caTava’ that we (Paul and the Corinthian church) may not be overcome (overreached) by Satan, that he may not gain the advantage over us; as would be the case, if discord and unfriendly feelings continued to exist in the church. — οὐ γὰρ αὐτοῦ Kré., for we are not ignorant of his devices ( plans, pur- poses, the things which he has thought out. Note the paronomasia, νοή- ματα, dy-voovmev). Knowing these (being spiritually enlightened, 1 Cor. 2. 16), we should be on our guard against them. Vv. 12,13. ᾿Εἰλθὼν δὲ κτὲ., And having come into Troas (on the way from Ephesus to Macedonia) for the preaching of the gospel of Christ (con- cerning Christ. Cf. Lex. Th. εὐαγγέλιον) and a door having been opened (avewypevns, ἀνοίγω) to me (cf. τ Cor. 16.9) zz the Lord (the sphere in which a door was opened to him), 7 had no rest for my spirit (note the use of the pf. ἔσχηκα here. Cf. ch. 7.5) from the fact that 7 did not find Titus, my brother (τῷ w. acc. and infin., dat. of cause), but, having taken leave of them (those in Troas), 7 went forth into Macedonia. It appears that Titus had been instructed to go from Corinth by way of Macedonia to Troas and to meet Paul there. Such was the understanding. The depression of Paul, however, was occasioned, not by his anxiety concerning Titus, but rather concerning the church in Corinth, from which he was anxious to hear. V. 14. To δὲ θεῷ χάρις κτέ., But thanks be to God, who always conducts us 2721 triumph (or makes us triumph. See Lex. Th. θριαμβεύω) ix Christ, and makes plain through us the odor of the knowledge of him (1. 6. of Christ) iz every place. This verse indicates a great and sudden change in the feelings of the apostle, occasioned undoubtedly, though not expressly mentioned, by the tidings received from Corinth. The striking figures of speech in this verse would be readily understood. Vv. 15, 16. ὅτι Χριστοῦ εὐωδία κτέ., Because we are in relation to God a pleasant odor of Christ among those who are being saved and among those who are perishing,—a confirmation of the figure in verse 14, τὴν ὀσμὴν κτέ. Wherever we are, 72 relation to God, we are a pleasant odor of Christ. - οἷς μὲν κτέ., 20 the one (the latter class) az odor (note that he does not say here εὐωδία) from death into death. Though an odor of Christ, yet Christ to those who reject him becomes a stone of stumbling (λίθος τοῦ προσκόμματος. Rom. 9. 33; cf. Acts 4. 11; 1 Pet. 2. 8). — ols δὲ κτέ., Zo the other (the former class) from life into life. Both θάνατος and (wh are to be understood as eternal (Meyer). — καὶ πρὸς ταῦτα κτέ., And for these 268 NOTES ON SECOND CORINTHIANS. things (in view of such responsibilities) who zs sufficient, competent ? Such a thought might well occur to the mind of the apostle and to every Christian laborer. V. 17. The answer to the question is not given, but rather implied in what he affirms of himself and his fellow laborers ; of whom he says in ch. 3. 5, our sufficiency is from God. — οὐ yap ἐσμεν xré., For (introducing the reason why they were put in such a position, described in vv: 15, 16), we are not as the many trading in and adulterating the word of God (thus seeking to make money out of it. Of this class among the false teachers there were many. See Lex. καπηλεύω). --- ἀλλ᾽ ὡς ἐξ εἰλικρινίας, dut (we speak) as (those who speak):-/rom sincerity (from simple and pure motives, with no thought of making money by it, —a motive which had been attrib- uted to him by a party in Corinth). — ἀλλ᾽ ὡς ἐκ θεοῦ κτέ., but as from God, in the sight of God, in Christ, we speak, —a most solemn and em- phatic affirmation: ἐκ θεοῦ, from God, the source; κατέναντι θεοῦ, 771 the sight of God, being conscious of his presence; ἐν Χριστῷ, in Christ, the sphere in which he lived and labored, and the subject of all his preaching. Cuap. III. Vv. 1-3. The apostolic office. The Corinthians his recommendation. Vv. 4-6. His ability from God. Vv. 7-11. The office far above any in the old covenant and far more glorious. Vv. 12,13. Hence he discharges its duties boldly, and not as Moses with veiled face. Vv. 14,15. By this veil the Jews still blinded, not discerning that the old covenant has ceased. Vv. τό, 18. But when converted they see without veil the glory of Christ and become partakers of his glory. V. τ. ᾿Αρχόμεθα πάλιν xré., Do we begin (or Are we beginning) again to commend ourselves ? — a question suggested by what he had just said in ch. 2; again, as his opponents might say he had done, yet hardly with any truth, in the first epistle. — ἢ μὴ (suggesting a neg. answer) χρήζομεν KTE., or ave we in need, as some persons, of commendatory letters to you, or from you ? —*“ we,” including Timothy with Paul;—‘‘as some persons,” refers probably to the anti-pauline teachers who had visited Corinth. The answer, zo / understood here. V. 2. ἡ ἐπιστολὴ ἡμῶν κτέ., Ye are our letter (of commendation). The work which he had accomplished in Corinth was his best testimo- nial to them, or from them. — évyeypappevy (ἐγ- γράφω) κτὲ., written in our hearts, known and read by all men. No contradiction in this figurative statement; written in the hearts of Paul and Timothy, and yet not hidden from the world; known and read in the lives and Christian walk of the Corinthians. So is it ever. The life of a Christian church is a letter CHAPTERS II. 17--- ΠΠ. 6. 269 written on the heart of the faithful pastor, known and read by all men. Note the paronomasia, — γινωσκομένη, ἀνα-γινωσκομένη. V. 3. The figure still further carried out and explained. — φανερούμενοι (@avepdw, agrees w. duels) OTL ἐστὲ κτέ., being made manifest that ye are a letter of Christ, i.e. authorized by him. — διακονηθεῖσα (διακονέω) ὑφ᾽ ἡμῶν, ministered by us (in the position of amanuenses. So Meyer, De Wette, Kling, Thayer, et al.). — ἐνγεγραμμένη od μέλανι κτέ., written not with ink, but with the Spirit of the living God, not in tables (or tablets) of stone, but in tables (tablets which are) hearts of flesh ( fleshy hearts). — καρδίαις σαρκίναις, descriptive appos. w. πλαξίν. That which is written with the Spirit of the living God in hearts of flesh may not be legible to the natural eye ; but certainly is legible to the eye of the converted man, who has been taught by the Spirit. The thought is thus summed up by Meyer: “Christ was the author of their Christian condition; Paul and Timothy were his instruments for their conversion, and by their ministry the Holy Spirit became operative in the hearts of the readers. In so far the Co- rinthians, in their Christian character, are as it were a letter which Christ, through Paul and Timothy, by means of the Holy Spirit, has caused to be véjjtten in their hearts.” Vv. 4-6. πεποίθησιν δὲ τοιαύτην κτὲ., And such confidence (as above expressed) we have through Christ (i. e. effected, wrought, by him) ¢owards God (who superintends all and accomplishes all the great results) ; πού (sc. λέγω, or ἐρῶ, cf. 1. 24, note) that of ourselves (as proceeding from ourselves) we are sufficient (competent), to judge of anything (anything relative to the promotion of the gospel. Th.)., as ¢f from (out from, originating with) ourselves ; but our sufficiency is from God (as the source, ἐκ). To repeat, —Tldonotafirm that of ourselves we are sufficient (able, competent) to judge of anything as if this sufficiency to judge originated with ourselves, but our sufficiency is of God. From its position, ἀφ᾽ ἑαυτῶν is more closely con- nected with ixavol,and ὡς ἐξ ἑαυτῶν with λογίσασθαί τι. ---- ὃς καὶ ἱκάνωσεν (ixavdw) ἡμᾶς διακόνους Kré., who also made us sufficient as ministers (ser- vants) of a new covenant (in distinction from the old. Cf. Heb. 12. 24. In this zew covenant, the condition of salvation is no longer the keeping of the Mosaic law, but faith in the atonement of Christ). — οὐ γράμματος ἀλλὰ πνεύματος. These may limit either διακόνους, or διαθήκης, ---- mznis- ters not of the letter, but of the Spirit ; or, a new covenant, not of the letter, but of the Spirit. The former is preferable. So Alf., De Wette, Meyer, Neand., Hofmann, Kling, et al. — γράμμα represents the Mosaic covenant; πνεῦμα, the Christian system, the new covenant. — Td γὰρ γράμμα ἀπο- κτέννει κτέ., for the letter kills, but the Spirit makes alive, — the statement of a fact, presented fully and boldly in many passages in the N. Test. ; but especially, in Paul’s Epistles to the Galatians and Romans. By reason of this fact, we are made ministers of a new covenant. 270 NOTES ON SECOND CORINTHIANS. Vv. 7,8. εἰ δὲ ἡ διακονία κτέ., But if the ministration of death (that which brought death), 2 /etters engraven (legibly engraven) 77 stones, was made glorious (lit. became in glory ; cf. Exod. 24. 16). — ἐντετυπωμένη, ἐν- τυπόω. --- ὥστε μὴ ϑύνασθαι ἀτενίσαι (ἀτενίζω) Kré., so that the sons of Israel were not able to look steadfastly into the face of Moses on account of the glory of his face, that (glory) which was passing away. — πῶς οὐχὶ μάλλον κτέὲ., how shall not rather the ministration of the Spirit (which brings life, ζωοποιεῖ, in contrast with ἡ διακονία τοῦ θανάτου) be in glory? ἔσται, fut. with reference to the Christian dispensation, which was then just beginning. Vv. 9-11. εἰ yap τῇ διακονίᾳ xré., For if to the ministration of condem- nation there ts glory (sc. ἐστί), much rather the ministration of righteousness abounds in glory. Note the contrast κατάκρισις, δικαιοσύνη ; also the latter idea in Rom. 1.17; 3. 21 ff.; 10. 4; cf. Gal. 3. 13; and especially ch. 5. 21 inthis ep. Note also the expressive word περισσεύει; δόξα and δόξῃ, both in the emphat. posit — Zhe ministration of condemnation. Cf. Rom. 7. 9 ff.— καὶ γὰρ οὐ δεδόξασται (δοξάζω) κτέ, For (confirmatory) even that which has been made glorious (the ministration of condemnation, vggse 9) has not been made glorious in this respect (lit. in this part, in this “ὟΝ. i. 6. in this relation) on account of the surpassing, the transcendent, glory (that of the ministration of righteousness). This const. and explanation of the sentence is usually preferred. — εἰ γὰρ τὸ καταργούμενον κτὲ., Hor (a further confirmation of the superior glory of the new dispensation) if that which is passing away ts attended with glory, much rather that which abides is in glory. Considerations addressed particularly to the Jewish mind. — διά w. the gen., passing through the midst of ; hence accompanied with, attended with ; Rom. 2. 24; 4. 11; 14. 20; 2 Cor. 5. 7, and often. Vv. 12,13. "Exovres οὖν τοιαύτην ἐλπίδα κτέ., Having therefore (refer- ring to the thought just expressed) such a hope, we use much boldness (freedom) of speech. — ἐλπίδα points to the future; the realization had then but just begun. — καὶ οὐ (elliptical const. ; sc. τίθεμεν κάλυμμα ἐπὶ τὸ πρόσωπον ἡμῶν) καθάπερ Μωύσηῆς ἐτίθει κτὲ., ad we do not (place upon our face a veil) as Moses placed a veil upon his face, so that (πρός w. the acc. and infin. denoting purpose) ¢he sons of Lsrael should not look stead- fastly into the end of that which was passing away. See Exod. 34. 33-35. “That which was passing away ” seems literally and primarily to refer to the supernatural glory of his face; but denotes figuratively the entire Mosaic system, which the Jews were so slow to renounce. V.14. GAN ἐπωρώθη (πωρόω) τὰ νοήματα αὐτῶν, But yet (though they witnessed all this miraculous demonstration) their minds were hard- ened, or their thoughts (vohuara) became dull, obtuse. It is not certain whether νοήματα here should be taken in the ordinary sense of thoughts, CHAPTER III. 7518. 271 or of the faculties which think, mzzds. The general sense of the sen- tence remains the same. — ἄχρι yap τῆς σήμερον ἡμέρας κτέ., For up to the present day (from that day till now) the same veil remains on the reading, or at the reading, of the Old Covenant (the Old Testament). — ἐπί may be understood either as local, oz, or as temporal, a¢. — μὴ avaka- λυπτόμενον ὅτι κτέ. The simplest const. (w. the punctuation and read- ing of Tisch.) is to view the particip. as acc. absolute: z¢ (the fact) σιοΐ being revealed (to the Jews at the reading of the O. Test.) chat zt (the Old Covenant or Testament) zs dezng done away in Christ. So Chrys., Meyer, Alf., Hodge, et al. Many, however, make the particip. agree w. κάλυμμα, and read ὅ τι (pron.) st. ὅτε (conjunc.). R.V. gives both constructions. Vv. 15, 16. GAN ἕως σήμερον xré., But (instead of the fact just men- tioned being revealed) wsti/ to-day, whenever Moses may be read, a veil lies upon their heart. — ἡνίκα, only here, and in verse τό, in N. Test. Note the use of the word J/oses here, by meton. for the books of Moses ; cf. Luke 16. 29; 24. 27; Acts 15.21. This was undoubtedly a popular and common use of the word Moses among the Jews of that day, and can hardly-with propriety be cited in the discussion of the question respecting the authorship of the Pentateuch. — ἡνίκα δὲ ἐὰν (Att. ἂν) ἐπιστρέψῃ (ἐπιστρέφω) κτέ., but whenever it (their heart) shall have turned to the Lord, the veil is taken away. Cf. Ex. 34. 34. Other words have been suggested for the subject of ἐπιστρέψῃ, as ὃ Ἰσραήλ, Μωῦσῆς, τὶς, but the above seems simplest grammatically and logically: their heart, or the heart of any one of them. — περιαιρεῖται κτέ., the veil is taken away from around (the heart); pres. tense, expressing the certainty and the beginning of the future fact. Vv. 17, 18. ὁ δὲ κύριος xré., Mow the Lord (verse 16) zs the Spirit, — the πνεῦμα (verse 6) which makes alive, which takes away the veil (verse 16) from the heart of the converted man. — οὗ δὲ τὸ πνεῦμα KTé., and where the Spirit of the Lord is, (there is) liberty (note the emphatic brevity of the Greek), — Ziberty, freedom, from the bondage of the law. The veil is removed from the heart of the Jew, and he turns to the lib- erty which is in Christ. — ἡμεῖς δὲ πάντες κτέ., And we all (all from whose hearts the veil has been removed, who have been introduced into the liberty of the gospel) with unveiled face beholding in a mirror the glory of the Lord. So Alf., Meyer, Kling, Thayer, et al. The rendering of κατοπτρι(όμενοι, reflecting as a mirror, has been preferred by many, especially of the older expositors. — τὴν αὐτὴν εἰκόνα μεταμορφούμεθα κτὲ., are (being) transformed into the same image, or likeness (acc. of cognate meaning), from glory into glory (from one degree of glory into another and higher degree). — καθάπερ ἀπὸ κυρίου πνεύματος, even as from the Lord the Spirit (cf. verse 17). This transformation of which we speak is 272 NOTES ON SECOND CORINTHIANS. a work proceeding from the Lord, and is a progressive work. Note the tense of the verb. CuHap. IV. Vv. 1-6. The theme in Ch. III. vv. 12-18, con- tinued. Vv. 7 18. Relation of the outward and the suffering to the sustaining faith and hope within. Vv. 1,2. Διὰ τοῦτο xré., Ox this account (referring to what directly precedes), having (particip. denoting time and cause, whzle we have, and seeing we have) this service, even as we obtained mercy (in close logical con- nection with what precedes, according as, in proportion as, we obtained mercy, ἢἤλεήθημεν, ἐλεέω), we faint not, do not lose courage. — ἀλλὰ ἀπει- πάμεθα (Lex. Th. ἀπεῖπον) τὰ κρυπτὰ κτέ., but have renounced the hidden things of shame, — those hidden things of which men are ashamed, things which from a feeling of shame they seek to hide. Expositors have speci- fied many things which Paul may have had in mind; but it is better to view the expression as entirely general, i.e. to take it as it stands. It is not difficult to find applications of the expression. — μὴ περιπατοῦντες κτέ., not walking (not living) in craftiness, nor corrupting (handling with δόλος, craft, deceit ; cf. καπηλεύοντες τὸν λόγον τοῦ θεοῦ, ch. 2.17) the word of God, but by the manifestation of the truth (by showing it forth and making it plain) commending ourselves to every man’s conscience (lit. to every conscience of men) in the sight of God (conscious of the divine presence, and so acting as to secure the divine approval). Vv. 3,4. εἰ δὲ καὶ ἔστιν κτέ., But if our gospel (that which we preach) zs (as a matter of fact, ἔστιν ; note the accent) vez/ed (in opposition to the idea τῇ φανερώσει τῆς ἀληθείαΞ), tt is veiled among those who are perish- ing (ἐν τοῖς κτέ., among those, etc., Alf., Meyer, et al.; zz, etc., R. V., B. U.). — ἐν οἷς ὁ θεὸς κτέ., i whom the god of this world hath blinded the minds (or the thoughts, cf. ch. 3. 14) of those who are without Μιᾷ, so that the illumination of the gospel of the glory of Christ, who ts the likeness of God, should not shine forth: τὸν φωτισμόν, the illumination, the bright light: of the gospel, proceeding from the gospel; of the glory etc. which tells of the glory of the (risen) Christ: who is the likeness (and mant- Jestation) of God: αὐγάσαι (αὐγάζω), to beam upon us, or intrans. 20 shine forth brightly. Vv. 5,6. οὐ γὰρ ἑαυτοὺς κηρύσσομεν κτέ., For we publish not ourselves (in this there would be no illumination, no divine glory), dut Christ Fesus as Lord and ourselves as your bond-servants (bond-servants of yours) for Jesus sake. For this purpose alone do we sustain this relation to you. — ὅτι ὃ θεὸς ὁ εἰπών ἐκ σκότους κτέ., Because (introducing the confirma- tion of verse 5) God (zs he) who said (Gen. 1. 3), out of darkness light shall Shine, (and this is fulfilled in our case,) who did shine in our hearts for an CHAPTER IV. 1-12, ᾿ 273 tllumination (to others) respecting the knowledge of the glory of God in the face of Christ. “ The figure is still derived from the history in Ch. III., and refers to the brightness on the face of Moses: the only true efful- gence of the divine glory is from the face of Christ.” Alf. Vv. 7-10. ἔκομεν δὲ τὸν θησαυρὸν τοῦτον κτέ., But we have this treasure (this knowledge of the glory of God in the face of Christ, which leads us to publish the good news) zz earthen vessels, —a figure of speech - which would be readily understood as referring to themselves in all their present human weakness and frailty. The most valuable treasures are now kept in what we call “a safe,” and were then no doubt guarded with equal care. Hence the surprising thing in this instance, and the reason for it. — ἵνα ἡ ὑπερβολὴ κτέ., 2 order that (the divine purpose in this arrangement) the exceeding greatness (die tiberschwengliche Fiille, the abun- dant fulness, Meyer) of the power (the power implied in τρὸς φωτισμὸν κτέ., verse 6) may be of God (may be his possession, gen.) axd not from us (lit. out from us, as the source). — ἐν παντὶ (connect in thought w. the first particip. in each of the following contrasts, verses 8,9) θλιβόμενοι «ré., being in every way (Alf., Meyer, Kling, B. U.), 02 every side (R.V.), pressed, yet not straitened (reduced to straits); perplexed, yet not despair- ing (not perplexed ἐξ-, so as to give up all hope); pursued (persecuted), yet not abandoned (of God); cast down (to the ground, when pursued), yet not destroyed (not utterly perishing). — πάντοτε (emphat. posit., as ἐν παντί, verse 8, and ἀεί, verse 11) τὴν νέκρωσιν κτέ., always bearing about in the body the dying of Fesus, or, more exactly rendered, the putting to death, the killing (Alf.) of Fesus. The sufferings of the apostle might well be regarded as a reminder of the violent and cruel treatment of Jesus whom he preached. — ἵνα καὶ ἡ ζωὴ κτέ., that the life also of Fesus may be made manifest in our bodies. (The plural here and throughout the sentence indicates that the apostle includes with himself his fellow laborers in the entire description. With this remarkable passage com- pare the triumphant words of Paul at the close of his earthly career, 2 Tim. 4. 6 ff.). But how could the life also of Fesus be made manifest in their bodies? As the constant sufferings and danger of death on the part of those who were persecuted might be likened to the νέκρωσις τοῦ Ἰησοῦ, so their deliverance from dangers and death appeared as the same ζωή, which followed the death of Jesus in his resurrection (Meyer). “The idea is that of unity with Christ, or resemblance to Christ, in his life, as before in his dying ” (Kling). Vv. 11,12. ἀεὶ yap ἡμεῖς κτέ., For (explanation and confirmation of the preceding) we who live (the persons living) are always delivered over (pres. ave always being delivered over) into death for Fesus’ sake (on account of Fesus), that (the divine purpose) ¢he life also of Fesus may be made mani- fest in our mortal fiesh (the imperishable life in the mortal flesh). In 18 274 NOTES ON SECOND CORINTHIANS. verse 10, ἐν τοῖς σώμασιν; verse II, ἐν τῇ θνητῇ σαρκί. The latter directs attention more particularly to the mortal and perishable, and forms a climax in the description. There is an emphasis and an air of triumph in the repetition. — ὥστε 6 θάνατος Kré., So that (wherefore) death works (25 active) in us, but life in you. The apostle and his fellow laborers, as the leaders in proclaiming this new religion, would be particularly ex- posed to danger from the enemies of Christianity; while the Corinthians in receiving the gospel would become animated by a new life, which they had never experienced in heathenism or even in Judaism. So is it ever ἡ in the propagation of the gospel. The leading preachers, especially mis- sionaries, meet with great danger, while those who receive the gospel are elevated to a new life. Vv. 13-15. ἔχοντες δὲ τὸ αὐτὸ πνεῦμα κτέ., But having the same spirit of faith (the same as that expressed in the quotation, which sustains and encourages us), according to that which has been written (according to the scripture, from the LXX, Ps. 116. 10), “ J had faith, wherefore I did also speak,” we also (in like manner) have faith, wherefore we'also speak (pres. continue to speak). — εἰδότες ὅτι Kré., knowing ( feeling assured) that He who raised up (from the dead) the Lord Fesus will raise us also up (1 Cor. 6.14) with Fesus (Eph. 2.6; Col. 2.12; 3.1; the resurrection of Jesus the assurance of our own resurrection), and will present us to- gether with you (at the general resurrection, before the throne where our friend and saviour is judge). — τὰ yap πάντα δι᾽ ὑμᾶς κτέ., (Of all this we may feel assured,) For all things are on your account (for your sake), that the grace having multiplied (having become πλέον, more) through the greater number may cause the thanksgiving to abound (περισσεύσῃ, περισ- σεύω, to make περισσός, abundant, overflowing) to the glory of God (εἰς w. the acc., wth a view to, directing the thoughts into, the glory of God). — διὰ τῶν πλειόνων, from its position, is more closely connected with πλεονάσασα. For a similar const., cf. ch. I. II. Vv. 16-18. Διὸ οὐκ éykakotpev κτέ., Wherefore (in view of the assur- ance in verses 14,15) we do not faint, do not lose courage; but though (εἰ καί) our outward man is wasting away (decaying), yet our inward man is renewed (is made new again) day by day. — ἡμέρᾳ Kal ἡμέρᾳ, a Hebra- ism, 09) OV. — τὸ γὰρ παραυτίκα ἐλαφρὸν κτέ., Hor our light affliction, which is for the moment (more literally, the for-the-moment lightness of our affliction) works out for us far more exceedingly an eternal weight of glory. Note the contrast, — the for-the-moment lightness of our affliction, an eter- nal weight of glory; also the contrast in the individual words, —/for the “moment, eternal; lightness, weight ; affliction, glory. — καθ᾽ ὑπερβολήν, cf. ch. 1.8; Gal. 1.13; 1 Cor. 12.31: εἰς ὑπερβολήν, only here in N. Test. The union of the two the most emphatic expression possible. — μὴ σκο- CHAPTERS IV. 13— V. 3. 275 πούντων ἡμών τὰ βλεπόμενα κτέ., while we do not look at, contemplate, the things which are seen (by the natural eye), dt at the things which are not (thus) seex; for the things which are seen (by the natural eye) ave temporary, for a season ; but the things which are not (thus) seen are eter- nal. ‘This clause contains the reason (introduced by γάρ) why we do not continue to look at the things seen by the natural eye. - CuHaAp. V. Vv. I-10. The topic in the last ch. continued: the relation of the outward condition and appearance to the aspi- rations of the truly Christian laborer. Vv. 11-21. His method of dealing, and his motive; his office that of an ambassador for Christ. V. 1. Οἴδαμεν yap ὅτι ἐὰν κτέ., Hor (confirmation of ch. 4. 17), we feel assured that tf our earthly house, the tent (in which we now live: σκήνους, gen. of appos.), shall have been demolished, thrown down, we have a building, a substantial edifice, of God, a house not made with hands, eternal, in the heavens. — ἐπίγειος, adj. of two endings, fr. ἐπί and γῆ, ufon the earth, in contrast w. ἐν τοῖς οὐρανοῖς. ---- σκῆνος, -ους, a fet, a frail struc- - ture, in contrast with οἰκοδομὴν éx θεοῦ. Vv. 2, 3. καὶ γὰρ (the copulative and causal ideas united; suggesting the importance of the thought to be presented) ἐν τούτῳ κτέ., For verily (R. V.), For also (Alf.), γε this (tent) we groan, longing to put on over our- _ selves (to be sheltered with) our habitation which is of heaven, if at least after having also put on (this heavenly habitation, thus being sheltered by it) we shall not be found naked (destitute of covering and shelter). This inter- pretation of the sentence preserves throughout the metaphor which begins in τοῦ σκήνους, and does not involve the theological difficulty which some have found, that Paul expected soon to enter the spiritual body, with which we shall be invested after the final coming of Christ and the gen- eral resurrection. I cannot think he was laboring under so great a mis- take. The metaphor which Paul here uses, is in keeping with the words of our Lord in John 14. 2, — iz my father’s house (ἐν τῇ οἰκίᾳ τοῦ πατρός gov, in contrast with the οἰκία ἐπίγειος, the σκῆνος) are many mansions (uoval, corresponding to the extended description, οἰκοδομὴν ἐκ θεοῦ, οἰκίαν. . . ἐν Tots οὐρανοῖς, Td οἰκητήριον ἡμῶν Td ἐξ οὐρανοῦ. The above interpretation is substantially that of Hodge among recent scholars; and of Anselm, Aquinas, and Rosenmiiller among the older scholars. No doubt, objections may be made to the above interpretation, and to every other that has ever been proposed. Perhaps the chief objections may be found in the use of ἐνδύσασθαι and γυμνοί, yet the change of meaning is not greater than often occurs in the use of metaphors; not greater than to speak of our bodies as “ents, or houses. Note also that ἐν-δύνω means 276 NOTES ON SECOND CORINTHIANS. strictly and primarily Zo exter, to go into, to go under. The meaning, to put on (a garment), is therefore a secondary, though a ΕΠ common use, and is not entirely lost in this connection. Vv. 4,5. Kal yap οἱ ὄντες κτέ., Kor indeed (καὶ γάρ, cf. note verse 2), we who are in the tent (the present mortal body) do groan being burdened, bearing a heavy weight. — ἐφ᾽ & (= ἐπὶ τούτῳ ὅτι, propterea quod, cf. Rom. 5.12), οὐ θέλομεν κτὲ., because, or in that, we do not (indeed) wish to put off (our present covering) from ourselves, (not that) but to put on (or to have put on by the divine hand) over ourselves (the heavenly covering). Note the mid. voice in its primary and secondary uses. —tva καταποθῇ (κατα- πίνω) KTé., 72 order that the mortal (the part subject to death) may be swal- lowed up of life. The animating hopes, the joyous anticipations, of the apostle are noteworthy. They have not been unknown, nor even rare, from that day till now. — 6 δὲ κατεργασάμενος (κατ-εργάζομαι) ἡμᾶς κτέ., Now he who wrought us, fashioned us (Th.), for this very thing (this trans- ition from the earthly tent to the heavenly mansion) zs God (the divine hand has done all this), who has given to us the earnest of the Spirit (gen. of appos.), — the Holy Spirit as the anticipation and proof of all this. Vv. 6-8. θαρροῦντες οὖν πάντοτε κτέ., Wherefore being of good courage always, and being conscious that, while at home, while dwelling, in the body, we are dwelling away from the Lord ( for we walk by faith, ae by sight) ; we are of good courage, 7 say, and are well pleased rather to dwell away from the body and to dwell, to be at home, with the Lord. — ϑιὰ πίστεως yap κτέ,, for (introduces the explanation and confirmation of the fact just men- tioned) we walk by faith (looking away to those realities which are invis- ible to mortal eyes), sot by sight (not, like the worldling, regarding solely the things which are seen around us). This sentence is parenthetical ; and the thought in verse 6 is resumed in verse 8, with a new construc- tion, introduced by δέ, which corresponds logically to the Eng. JZ say. Vv. 9, 10. διὸ καὶ φιλοτιμούμεθα κτέ., Wherefore also we strive ear- nestly (as much so as the ambitious man who is fond of honor), whether at home or absent from home (wherever we are), ¢o be well-pleasing to him. — διὸ καί, wherefore also, καί connects the thought in φιλοτιμούμεθα with that in θαρροῦμεν . . . εὐδοκοῦμεν. --- τοὺς yap πάντας ἡμᾶς κτέ., For (in- troduces the motive for the earnest striving) we must all be made manifest, made plain (with nothing by any possibility concealed, hidden from the eye of the judge) before the judgment-seat of Christ. —va κομίσηται (κομίζω) ἕκαστος κτέ., that each one (no one being overlooked) may receive (and bear away with himself) the things (done) through the body (i. e. whilc still on earth in the body) according to what he has done, whether (he has done that which is) good or (that which is) bad ; — may re- ceive the things done, i. 6. the wages of the things done ;— εἴτε ἀγαθὸν εἴτε φαῦλον, sc. ἔπραξεν. CHAPTER V. 4-15. — 277 V. 11. Hiddéres οὖν τὸν φόβον κτέ., Knowing therefore (from the fact that we must appear before the judgment-seat of Christ) the fear of the Lord (the proper reverential fear) we persuade (conative, seek to persuade) men. Of what? Various answers have been given to this question. The connection suggests, — we seek in our lives and in every suitable way to persuade men of our true character, of our sincerity and integrity. So in substance the majority of expositors, ancient and modern. Chrys., Theod., Theoph., Bengel, Olsh., De Wette, Meyer, Alf., Kling, et al. — θεῷ δὲ πεφανερώμεθα ὁμκέ to God we have been (already) made manifest, made plain (we have no need of seeking to persuade him. With the use of πείθομεν here, cf. Gal. 1. 10). — ἐλπίζω δὲ καὶ... πεφανερῶσθαι, and 7 hope, I trust, that we have been made manifest in your consciences also (συνειδήσεσιν, fr. συνείδησις, consciousness ; or, as denoting the moral faculty, conscience). Vv. 12,13. οὐ πάλιν ἑαυτοὺς κτέ., We are not again commending (re- commending, Alf.) ourselves to you (cf. ch. 3. 1), du¢ (we say these things, sc. ταῦτα λέγομεν) giving you occasion for glorying on our behalf (or respect- ing us).— va ἔχητε xré., that ye may have (such ground of glorying) against those who glory in outward appearance and not in heart. — εἴτε yap ἐξέ- στημεν κτέ., For whether we became insane, were beside ourselves, (as our enemies affirm,) 27 was for God, “in God’s work, and to His glory,” Alf. ; “ein im Dienste Gottes stehender Wahnsinn ” (a madness standing in ‘the service of God), Meyer. — εἴτε σωφρονοῦμεν (σωφρονέω), ὑμῖν, or whether we are of sound mind, it is for you (to serve you and establish you in the faith). Thus in either case you have a ground of glorying in us. Vv. 14,15. ἡ yap ἀγάπη κτέ., Hor the love of Christ constrains (urges, impels, Th.) us. This is given as a reason for what he has just affirmed. — “The love of Christ” is commonly understood here as meaning, Christ’s Jove. So usually the gen. of a person after ἀγάπη is subjective; yet the objective sense, love for Christ, is not by any means excluded. Cf. Rom. .8. 35, note. — κρίναντας τοῦτο κτέ:, having decided, judged, this (after, i. 6. i dating from, our conversion, cf. Gal. 1.16; “having learned to regard this as a settled truth,” Alf.), that one died for all, in behalf of all; ac- cordingly they all (ot πάντες, made definite as referring back to those just mentioned in πάντων) died. “If one died the death of (belonging to, due from) all, then a// died (in and with him).” Alf. ‘One was in the place of all, therefore all must be looked upon as dead; one has made expiation for the offence of all, therefore all are to be looked upon as having suf- fered punishment.” Kling. — καὶ ὑπὲρ πάντων ἀπέθανεν ἵνα κτέ., and he died for all in order that those who live might no longer live to themselves but to him who died for them and has been raised (from the dead). We leave it to theologians to discuss the doctrines involved in this sentence. ‘The one great, precious, fact, that he died to atone for our sins, if we be- 278 NOTES ON SECOND CORINTHIANS. lieve; and that henceforth we are to live, not to and for ourselves, but devoted to him who died for us, this precious fact is made plain beyond controversy. Vv. 16-18. ὥστε ἡμεῖς ἀπὸ τοῦ viv κτὲ., Wherefore we henceforth, from the present time, are acquainted with no man according to the flesh (in merely worldly relations, according to worldly estimates ; in opposition to κατὰ πνεῦμα, according to the spirit. Cf. Gal. 3. 28). — εἰ καὶ ἐγνώκαμεν κτέ., of we have even known Christ according to the flesh (i.e. as a Jew, from Naza- reth; in the way in which the unconverted world regards him, as we re- garded him before our conversion) ; yet zow we no longer know him (in this manner). — wore εἴ τις ἐν Χριστῷ κτέ., Wherefore, if any one is in Christ (as the element in which he lives and moves), he zs a new creature, or creation. Ci: Gal. Ὁ; 153 ΡΠ’ 2, τὸ; Col. 3. 9,10; Rom, ὁ: ΟἹ πον verses 14, 15. — Ta ἀρχαῖα κτέ., the old things have passed by ; behold, they have become new (new in character). — τὰ δὲ πάντα xré., And all things (in this new creation) ave from God (the creator, the source, ἐκ) who reconciled us unto.himself (καταλλάξαντος, κατ-αλλάσσω, to change completely, to transform), who changed us completely and adapted us to himself through Christ (the expiatory sacrifice, verse 21), azd gave to us the ministry of reconciliation. In this great work by which men are reconciled to God through Christ, he has given us the position of servants. See Lex. διάκονος, διακονία. Cf.) διακονία τῆς δικαιοσύνης, ch. 3. 9. V. 19. Α confirmation of the preceding ἐκ τοῦ θεοῦ . . καταλλαγῆς. — ὡς ὅτι κτέ., as (it was a fact) that, because, God was in Christ reconcil- ing a world (or the world) to himself (changing its character and adapting it to himself). Note jv... ἀλλάσσων, was reconciling, a continued, pro- gressive, but not completed act; ἐν Χριστῷ, iz Christ, as the sphere in which this.reconciliation was progressing. — μὴ λογιζόμενος αὐτοῖς κτέ., not reckoning to them their trespasses (not taking these into account against them), and having committed to us (having placed in us) the word of recon- ciliation. θέμενος, aor. a completed act. Vv. 20, 21. ὑπὲρ Χριστοῦ οὖν κτέ:, [x behalf of Christ, therefore, we are ambassadors, as if God were beseeching, exhorting, through us ; we entreat in behalf of Christ, be ye reconciled to God (καταλλάγητε, 2 aor. pass. impv. of καταλλάσσω). This and the following verse may be viewed not simply as an exhortation and doctrinal statement to the Corinthians; but as em- bodying the substance of the apostles’ preaching on all occasions. — τὸν μὴ γνόντα (aor. particip. fr. γινώσκω) ἁμαρτίαν, Him who did not know sin (in his own experience, in his own nature), Ze (i. 6. God) made (to be) sin ; the abstract word, as in the next clause δικαιοσύνη, righteousness ; SIN, just that, and that alone; more emphatic than if he had said, made him @ sacrifice for sin ; or made him a sinner. Cf. κατάρα, Gal. 3. 13. — CHAPTERS V. 16—VI. 7. 279 ὑπὲρ ἡμῶν, for us, in our behalf, explained in the next clause. —tva (the end in view) ἡμεῖς γενώμεθα xré., 2 order that we might become the right- cousness of God in him. Cf. Rom. 1.17; 271 him, i.e. in Christ. The im- portant doctrinal statement in this verse cannot be made plainer by any paraphrase, or explanation. It would be well for us all to contemplate it just as it stands. ; _ ΟΒΑΡ. VI. Vv. I-10. Further description of his work as am- bassador for Christ. Vv. 11. ch. 7. 1. Most earnest exhortations to keep aloof from unbelief and impurity. Vv. 1,2. Συνεργοῦντες δὲ καὶ παρακαλοῦμεν κτέ., And working together with him, we exhort also (as well as entreat, δεόμεθα ὑπὲρ Χριστοῦ, ch. 5. 20) that ye receive not the grace of God in vain. — Σίυν-, with him, is variously understood ; as referring to God (Alf., Kling, et al. Cf. 1 Cor. 3. Oy OF as referring to Christ (Meyer. Cf. ὑπὲρ Χριστοῦ, ἐν αὐτῷ, above). Either idea is warranted by N. Test. teaching. Other interpretations seem less probable. — εἰς κενόν, znto that which is empty, void ; hence, zz vain, κενῶς. — λέγει γὰρ᾽ sc. 6 θεός, introduces a quotation from Is. 40. 8, in the words of the LXX.— καιρῷ Sexro.. . ἐβοήθησά σοι’ (for he SAYS, ᾿ ᾿ fore At a time accepted (or acceptable) I listened to thee, And in a day of salvation I brought help to thee : Thus far the quotation. The words following are the apostle’s appli- cation of them. — ἰδοὺ viv κτὲ., behold now is the well-accepted (εὐπρόσδε- tos) time ; behold now is the day of salvation). Thus far the parenthesis, intended to present an urgent motive to follow the exhortation in verse I. Vv. 3-5. μηδεμίαν ἐν μηδενὶ διδόντες προσκοπήν, giving (διδόντες, nom. agrees w. the subj. of παρακαλοῦμεν) 20 occasion of stumbling in anything. In this and what follows, the apostle seeks to show how by his own example he would enforce the exhortation (παρακαλοῦμεν κτέ.). — ἵνα μὴ μωμηθῇ (μωμάομαι, fr. μῶμος, a blemish, blot) ἡ διακονία, that our service may not be blamed, reproached. — ἀλλ᾽ ἐν παντὶ συνιστάντες Kré., but in everything as servants of God, commending ourselves (not as unfaithful, tricky, false ; like the servants of men), 7 mach endurance (steadfastness, ὑπο-μένω, to remain under, to endure), in afflictions, in necessities (circumstances of neces- sity), in straits (narrow places), in stripes (blows, wounds, fr. πλήσσω, to slrike, smite), in imprisonments (or prisons), in tumults (civil disturbances, seditions), in toils (hard labors), in watchings (sleepless nights), in fastings. A most remarkable array of circumstances, all belonging to one general class. Another and different classification follows. Vv. 6-7. ἐν ἁγνότητι Kré., 22 pureness (or purity, in the moral and 280 NOTES ON SECOND CORINTHIANS. physical sense. Only here in N. Test. and in some texts in ch. 11.3. Cf. wyvés, ch. 7. 11; ch. 11. 2), 2 knowledge (particularly the highest and most important knowledge, that of the gospel. Cf. 1 Cor. 2. 6 ff.), 2 patience ( forbearance, “ the self-restraint which does not hastily retaliate a wrong.” Th. Cf. ὑπομονή, verse 4), 22 kindness, in the Holy Spirit (the sphere in which he lived znd worked; ‘‘the Power by Whom all these motives are wrought.” Alf.), 2 love unfeigned (without any hypocrisy), zz the word of truth (cf. Col. 1. 5: ἐν λόγῳ, article omitted here, made definite by the limiting gen. Win. § 19. 2. b.), 22 the power of God (manifested in ail our work. Cf. ch. 4. 7), through the armor of righteousness on the right hand and on the left. Both ideas of διά w. the gen. are suitable here ; through, by means of ; and, attended with, accompanied with. — τῶν ὅπλων, the weapons of the heavy-armed soldiers, of the hoplites ; — the armor of right- cousness, that which belongs to and is furnished by the righteousness which is of faith (Alf., Meyer). — δεξιῶν... ἀριστερῶν, adjectives qualifying ὅπλων. Vv. 8-10. διὰ δόξης καὶ ἀτιμίας κτέ., through (or attended with) glory and dishonor, through (attended with) evil report and good report, as decetv- ers and yet true (καί, see Lex. Th. καί, 2. e.), as unknown (obscure per- sons) and yet well known (distinctly known), as dying (cf. ch. 4. 7), and be- hold we live, as chastened and not put to death, as sorrowful ... as poor (ucedy) . . . as having nothing. So we appear to the world ; such is the opinion which men have of us; and yet, the fact in regard to us is, that we are — always rejoicing .. . making many persons rich (wealthy) .. - and possessing securely all things.. Note ἔχοντες . . . κατ-έχοντες (possess- ing securely an inheritance never to be taken away; in contrast with the possessions of the rich worldling). — πάντα, αἰ things, “the boundless riches of the heavenly inheritance.” Alf. With such a climax, this remarkable description may well close. Vv. 11-13. Td στόμα ἡμῶν ἀνέῳγεν (2d pf. intrans. w. pres. meaning, fr. ἀν-οίγω, Att. ἀν-οἰγνυμι) κτέ., Our mouth is open to you, O Corinthians, our heart is enlarged (made broad: πλατύνω, adj. πλατύς, broad. Cf. Matt. 7. 13), —an expression of warm affection ; his heart was large, broad, enough to take them all in. How important this trait to the successful pastor ! — οὐ στενοχωρεῖσθε (στενοχωρέω, fr. στενός, narrow, Opp. to πλατύς, and χῶρος, a space) ἐν ἡμῖν, ye are not straitened in us (in us ye are not forced into a narrow space), but ye are straitened in your own affections (these are narrow and need to be broadened). Any lack of reciprocity, of mutual esteem, is not due to me, to my lack of appreciation of you; but on the contrary is due to the fact that you do not fully understand me, my char- acter, my motives, my unselfishness, my love for you. — τὴν δὲ αὐτὴν ἀντι- μισθίαν (cf. Win. § 59; Ρ. 530) κτὲ., Vow us a recompense in the same kind, 7 speak as to children (an affectionate term. The recompense of paternal CHAPTERS Vi. 8 ὐΠὁρ}ρἐεΠε. 281 love is a duty of children. Cf.1 Tim. 5. 4), ὅδ ye also enlarged (broadened, in your affections, as a recompense in the same kind). Vv. 14.— ch. 7.1. Some most important practical instructions respect- ing intercourse with the heathen world; specially important to the Corinthian church. Vv. 14-16. Μὴ γίνεσθε ἑτεροζυγοῦντες (ἑτεροζυγέω, ἕτερος other and different, ζυγόν a yoke) ἀπίστοις" Become not unequally yoked with unbe- lievers. The figure is borrowed from the yoking together of two animals different in species, e. g. the ox and the ass.— τίς γὰρ μετοχὴ κτέ., for (introducing a series of illustrations, showing in a most striking light the incompatibility of such a connection) what participation is there on the part of righteousness and iniquity? or what communion ts there on the part of light with darkness ? (what have light and darkness in common ?) αι] what is the concord (the sounding together, the agreement) of Christ with Beliar (a name of Satan) ἢ or what portion has a believer (lit. ἐς there to a believer) with an unbeliever ? and what agreement (lit. what depositing together) has God’s temple (lit. zs there to God’s temple) with idols? ΑἹ] of these are most striking questions and would be readily understood in their application. — ἡμεῖς yap (explanatory) ναὸς θεοῦ κτέ., Hor we are a temple of the living God (in contrast with the /i/e/ess idols in heathen temples) ; eves as God said. — ὅτι (introduces the citation, which is partly from Lev. 26. 11 ff. ; and partly from Ezek. 37. 26, 27). — ἐνοικήσω ἐν αὐτοῖς xré., 7] well dwell in them and walk (in them) and I will be their God and they shall be my people. Cf1 Cor. 3. 16. Verse 14 has often been understood solely of the marriage relation. This is limiting unwarrantably an exhortation intended to apply to all the relations of this life. Vv. 17,18. Διὸ ἐξέλθατε (Att. ἐξέλθετε) ἐκ μέσου αὐτών κτέὲ., Wherefore, come out from the midst of them, and be ye separated (ἀφορίσθητε, ἀφορί(ω), saith the Lord, and touch not an unclean, impure, thing. Note the tenses of the imperatives : ἐξέλθατε, ἀφορίσθητε, aor. denoting a finished act: μὴ ἅπτεσθε, pres. do not continue to touch, as you have done in the past. — ᾿ κἀγὼ εἰσδέξομαι ὑμᾶς κτέ., and L will receive you and will be to you a Father (eis πατέρα, entering into the relation of Father) and ye shall be to me sons and daughters (eis, entering into that relation), sath the Lord Al- mighty. Cited freely, according to the LXX, from several passages. Isa. 52. 11; Ezek. 20. 34; 2 Sam.7.14. This entire passage is an instructive illustration of the manner in which the N. Test. writers often quote from memory the ideas which are actually contained in the Old Testament. — κύριος παντοκράτωρ, only here in Paul’s epistles. Frequent in Rev. Ch. VII. 1. Tatras οὖν ἔχοντες xré., Wherefore (a conclusion from the above) having (since we have) these promises, beloved, let us cleanse our- 282 NOTES ON SECOND CORINTHIANS. selves (καθαρίσωμεν, καθαρίζω) from every pollution (defilement) of flesh and spirit, perfecting (bringing to a completion) holiness (moral purity, Th.) ix the fear of God (the sphere in which alone all this is possible). This verse is closely connected logically with what precedes ; hence the division of Alf., Tisch., et al. Cuap. VII. (Vv. 2-16). The effect of Paul’s former letter as he learned from Titus. V. 1. See end of the preceding chapter. Vv. 2-4. A hearty expression of confidence and love. — Xwphcare ἡμᾶς, Wake room for us (in your hearts). — οὐδένα ἠδικήσαμεν (ἀδικέω), κτέ., we wronged (did an injustice to) no man. This and the following clauses in reply, no doubt, to what his adversaries had said. — οὐδένα ἐφθείραμεν κτέ., we corrupted (ruined financially, brought to want, Th.) no man, we overreached (took advantage of, Th. πλεονεκτέω) 710 man. — πρὸς κατάκρισιν οὐ λέγω" Kré., Hor condemnation (to condemn you) I do not speak; for I have said before (ch. 6. 11 ff.) that ye are in our hearts to die together and to live together (in death or in life ye are in our hearts; no change in my condition can change my affection for you). — πολλή por παρρησία κτέ., Great is my boldness of speech (lit. there 1s to me much boldness of speech) towards you, great is my glorying (to others) respecting you (cf. ὑπὲρ ὑμῶν, ch. 5. 12). — πεπλήρωμαι (tAnpdw) κτέ., Lam filled with comfort and encouragement (both ideas in the one Greek word), 7 overflow with joy in all our affiction. (Connect ἐπὶ πάσῃ κτέ., 171 all our affliction, with both clauses preceding.) Vv. 5-7. And (we have affliction) for when we had come into Mace- donia (cf. 2. 12, 13) our flesh (the purely human, in distinction from τὸ πνεῦμα) had no rest (if we adopt the reading ἔσχηκεν, it would seem that the pf. here is used, as often the Latin pf., in the sense of the aor.), but in everything we were afflicted (were hard pressed): without (were) ightings ; within, fears. But he who comforts-and-encourages the lowly (those who are bowed down), comforted-and-encouraged us, even our God, in the coming of Titus. It is often difficult to determine whether the idea of comfort or of encouragement is more prominent in mapaxaAéw and παράκλησις, as both ideas belong alike to the words. It isto be regretted that we have no single words in English exactly corresponding to them. — οὐ μόνον δὲ κτέ., and not only in his coming (and by his presence), but also in the encouragement in which he was encouraged respecting you (ἐφ᾽ ὑμῖν, resting upon you as the ground of encouragement). — ἡ, Sc. ἐν, - expressed before παρακλήσει, understood before the relative. Winer, § 50, p. 422. — ἀναγγέλλων ἡμῖν κτέ., announcing to us your longing — (for me, to see me again), your mourning (that you had so grieved me), your zeal for me (in my behalf ), so that I rejoiced (χαρῆναι, χαίρω) the more CHAPTER VII. 1-13. 283 (on the receipt of such good tidings; more than at first on the arrival of Titus). Vv. 8,9. ὅτι (introduces the explanation of μᾶλλον χαρῆναι) εἰ καὶ ἐλύπησα κτέ., Because though (εἰ καί) 7 made you sorrowful (grieved you) in (by means of) the letter, I do not regret (having written it), though 7 did regret it (before the arrival of Titus), for 7 see (by the account from him) that the former letter, though but for a season, made you sorrowful (and the reason why Paul did not regret their being made sorrowful is fully explained in what follows), ow I rejoice, not because you were made sorrowful (not simply that alone), dat decause ye were made sorrowful (and thereby led) “γέ repentance. — ἔλυπήθητε yap κατὰ θεόν, Kré., for ye were made sorrowful after a godly sort (lit. according to God, as God re- quires, 1. Ε. with repentance). — ἵνα (the divine purpose in all this) . . . ζημιωθῆτε ((ημιόω) ἐξ ἡμῶν, chat ye might suffer loss (sustain damage) from us (originating with and proceeding from us) zz nothing. Vv. 10,11. ἡ yap κατὰ θεὸν λύπη κτέ., For (confirmation and ex- planation of the preceding thought) the sorrow which is according to the divine will works repentance (leading) into salvation, not repented of (which cannot be regretted ; ‘by litotes, salvation affording supreme joy,” Th.). — ἀ-μεταμέλητον, adj. of two endings, may qualify μετάνοιαν or σωτηρίαν. The position favors the latter, and the thought is more striking. So the most. — ἡ δὲ τοῦ κόσμου λύπη κτέ., but the sorrow of the world (such as unconverted men have) works death ; — death, in opposition to the idea salvation ; “ eternal death, the Messianic ἀπώλεια, Meyer. — ἰδοὺ yap αὐτὸ τοῦτο τὸ... λυπηθῆναι κτέ., For behold, consider, this very thing, — the fact that ye were made sorrowful according to the divine will, — how much earnestness it wrought in you, yea defence (of yourselves to me through Titus), yea indignation (in view of the scandal in the church), yea fear (ne cum virga venirem, Beng., lest I should come with a rod), yea longing (as in verse 7, to see me), yea zeal (to punish the offender), yea avenging (the actual infliction of some kind of punishment). For this use of ἀλλά see Lex. Th. ἀλλά, 11. 2, not only earnestness but verbal de- fence of yourselves, not only verbal defence but indignation, not only indig- nation but fear, etc. — ἐν παντὶ συνεστήσατε (συνίστημι) κτὲ., Zn every- thing ye commended yourselves as pure (approved yourselves to be pure) in regard to the thing (which had been) dome (the scandal in the church). Beng. remarks, “indefinite loquitur de re odiosa,” he speaks indefinitely of the odious thing. Cf. ch. 2. 5 ff. | Vv. 12,13. ἄρα εἰ καὶ ἔγραψα ὑμῖν, κτέ., Accordingly, though I wrote to you (making you thereby sorrowful, verse 8), (it was) ot on account of him who had done the wrong, nor on account of the one who had been wronged (the father of the incestuous person, 1 Cor. 5.1), but on this account that your earnest regard for us (iuav ... ἡμῶν, emphat. YOUR 284 NOTES ON SECOND CORINTHIANS. earnest regard for US) might be made manifest to yourselves in the sight of God (ἐνώπιον τοῦ θεοῦ, “a religious expression of uprightness and sin- cerity, 4. 2,” Meyer). τοῦ w. the infin., denoting purpose, here governed by ἕνεκα. Win. ὃ 44, 4. — διὰ τοῦτο παρακεκλήμεθα (παρακαλέω), On this account (because this purpose has been accomplished) we have been contforted (and encouraged). And in our comfort (or upon, added to, our comfort), we rejoiced much more exceedingly (lit. more exceedingly the more, cf. verse 7) for the joy of Titus (Lex. Th. ἐπί w. the dat. 2a.), because (introducing the reason why the apostle rejoiced more exceedingly, cf. verse 7, so Alf.; or explaining the joy of Titus, so Meyer, Kling, — the latter view seems preferable) Ais spirit has been refreshed by you all (amd, rom, proceeding frum ; causal] origin, see Lex. Th.). Vv. 14-16. ὅτι εἴ τι αὐτῷ. .. κατῃσχύνθην (καταισχύνω), because (an additional reason why Paul rejoiced) ¢f in anything I have gloried to him respecting you, I was not made ashamed, but as we spake all things in truth to you, so our glorying also in the presence of Titus became (was proved to be) truth. — καὶ τὰ σπλάγχνα αὐτοῦ Kré., and his heart is more abun- dantly (turned) towards you (his thoughts and affections being directed into the midst of you, εἰς ὑμᾶς) while he remembers the obedience of you all, how with fear and trembling ye received him. TI rejoice that in everything I am courageous, have strong confidence, in you. Lex. Th. θαρρέω. Thus far the subject of the epistle has been of a personal character, — the rela- tions of the apostle to the Corinthians; and he closes the discussion with a frank, full, and unqualified expression of courage in regard to them. We have, then, a passage in the religious experience of the apostle Paul under great difficulties, dangers, and anxieties. May it not be in- structive and suggestive to the Christian in whatever station in life at all times? CHAPTERS VIII. and IX. contain the second general subject of the epistle,—the collection for the poor in Jerusalem. The pre- ceding discussion, and in particular the last verse of Ch. VII., is admirably adapted to prepare the minds of the Corinthians for this topic. CHAP. VIII. Vv. 1-6. The liberality of the Macedonians. Titus asked to complete the collection in Corinth. Vv. 7-15. Exhortations to the Corinthians to complete the work. Vv. 16-24. ‘Respecting Titus and the two other brethren who were commis-- sioned to engage with him in this collection. Vv.1, 2. Τνωρίζομεν δὲ (metabatic, Lex. Th. δέ, 5) ὑμῖν, κτέ., And we make known to you, brethren, the grace of God which has been given in the churches of Macedonia. Their liberality a sign and proof of the divine CHAPTERS VII. 14—VIII. Ὁ. 285 grace imparted to them. — ὅτι (connect w. γνωρίζομεν) ἐν πολλῇ δοκιμῇ θλίψεως κτέ., that in much proof, much trial, of affliction (i.e. being tested, tried, and proved by much affliction), the abundance of their joy and their deep poverty (more lit. their poverty reaching downward a depth, Win. § 47, k. kata) abounded unto (leading into), the riches, the wealth, of their liberal- ity (their open-hearted generosity). Macedonia had been devastated by civil wars about this time; and hence the population were suffering from unusual limitation of the means of subsistence (ἡ κατὰ βάθους πτωχεία). Vv. 3-5. ὅτι κατὰ δύναμιν κτέ., For according to their power, I bear witness, and beyond their power (cf. ὑπὲρ δύναμιν, ch. 1. 8, “ more richly than corresponded to their means,” Meyer), of their own accord (they gave, Sc. ἔδωκαν, expressed in verse 5), with much exhortation, or encouragement, entreating us in regard to the grace and the fellowship of the service to the saints (i.e. they entreated that they might have a share in this service, — the sending aid to the poor in Jerusalem). — τὴν χάριν, closely con- nected with τὴν κοινωνίαν, referring to the same thing. — καὶ od καθὼς ἠλπίσαμεν (ἐλπίζω) κτὲ., and (they did this) not (simply) as we had hoped, but they gave themselves first to the Lord and to us through the will of God ; i.e. their great liberality was preceded by a spirit of consecration and self-sacrifice which we had not looked for. Vv. 6,7. εἰς TO παρακαλέσαι ἡμᾶς κτὲ., So that we exhorted Titus (eis τό w. the infin. expressing either purpose or result; Win. § 44, 6. The statement of Meyer, that this const. never expresses result, is op- posed to the opinion of scholars generally). — ἵνα κτέ., (the purpose and the substance of the exhortation) that, as he had begun before (προενήρξατο, Tpo-ev-apxoua), so he might finish also, (having gone) among you, this grace also (this act of grace as well as other services). — εἰς ὑμᾶς implies the previous arrival, “so that ἐλθών may for clearness be supplied,” Meyer. So Alf., Winer, et al. — ἀλλ᾽ ὥσπερ ἐν παντὶ περισσεύετε, κτέ., But as in everything ye abound (everything of the description which follows), in faith and eloquence (the faculty of reasoning and speaking ; ‘at. ratio et oratio) and knowledge and all earnestness and love for us (lit. the love from you in us, located in, abiding in, us, as the object loved), see that ye abound in this grace also (the same as τὴν χάριν, verses 4, 6). — ἵνα, see that, Win. ὃ 43. 5, a. 850 in classic Greek; cf. ὅπως w. fut. indic. In 1 Cor. 16. το, βλέπετε is expressed before ἵνα. In regard to this whole sen- tence Grotius says, non ignoravit Paulus artem rhetorum, movere laudando. Vv. 8,9. οὐ kar’ ἐπιταγὴν λέγω, Mot by way of command (cf. 1 Cor. 7.6) do 7 speak, but through the earnestness of others (using that as a test or a standard) proving the sincerity (the genuineness) also of your love. .286 NOTES ON SECOND CORINTHIANS. (In this manner and for this purpose do I speak). — γινώσκετε γὰρ κτέ.,, For (referring to the power of example, and introducing the great ex- ample) ye know the grace of our Lord Fesus Christ, that when he was (or though he was) rich, on your account he became poor, that you by his poverty might become rich. Cf. Phil. 2. 6, 7. Vv. 10, 11. Kal γνώμην ἐν τούτῳ δίδωμι: Azd (connect closely in thought with ver. 8). JZ give a decided opinion (in distinction from émra- viv, a command) in this matter ; for this (the giving my opinion) zs exfe- dient for you, who began a year ago before others not only to do (to act) but also to will (the mind to act). Thus, if I should issue a command, I should do an injustice to you by not taking into proper consideration your own voluntary act of a year ago; but the expression of my opinion as ta, what is best to be done at the present time, this is expedient, and profit- able for you; this does you no injustice. — ἀπὸ πέρυσι, adv. See Lex. Th. πέρυσι. Only here and in ch. 9. 2, in N. T. — νυνὶ δὲ... ἐπιτελέ- ware (aor. impv.), But now complete (as a finished act) the doing also (‘ow show not only the completion of a ready will in the act begun, but complete ¢he act also.” ΑἸΕ.). -- ὅπως καθάπερ Kré., 72 order that as (there was on your part) the readiness to will (lit. of the willing), so (there may be) the completion also out of your ability (nach Vermdgen, Meyer, according to your means). V. 12. εἰ γὰρ xré., Kor (explanatory of ἐκ τοῦ ἔχειν) 27, the ready mind zs there (lies before, 15 present), et ts acceptable (εὐπρόσδεκτος, adj. of two end- ings, agrees w. 7 προθυμία) according to what it may possess, not according to what it does not possess. With this rendering, 7 προθυμία is personified ; —the ready mind put for the man himself. So the most. Yet some pre- fer the const.,— ὦ man ts accepted (or acceptable) according to what he may possess, not according to what he doves not possess, — understanding τὶς w. ἔχῃ and ἔχει, and making εὐπρόσδεκτος agree with it. The thought re- mains the same, but is somewhat clearer with the last const., which is equally grammatical. With the leading idea of the sentence cf. Mark 12. 42 ff., the story of the poor widow. Vv. 13-15. οὐ γὰρ xré., For (confirmation and further explanation) z¢ zs not (the principle of duty zs xot) that there may be (sc. 5) rest, relief, to others, (and) hard pressure, distress, to you; but that there may be (an arrangement resulting from, on the principle of ) equality. After ov, many supply λέγω, Hor 7 do not say this that etc. The thought remains the same. — év τῷ νῦν καιρῷ κτὲ,, 22 the present time (the present crisis) your abundance entering into their deficiency (so as to supply their 5. δ. im order that etc. With another punctuation, erasing the colon after ἰσότη- τος, the sentence would read, — but that by the rule of equality at the present time your abundance may enter into their deficiency, i. e. So as to become a supply for their deficiency (sc. γένηται. For the const. γίνεσθαι εἰς, cf. Gal. CHAPTER VIII. 10-19. 287 3.14). Scholars seem to be about equally divided in respect to the punc- tuation. The thought is not materially affected. — ἵνα καὶ τὸ ἐκείνων περίσσευμα Kré., that their abundance also may enter into your deficiency (as a supply for it; when the financial situation is reversed), that there may be equality (equitable dealing), as 22 ἐς written (a free citation fr. the LXX. Exod. 16. 18). --- ὁ τὸ πολὺ οὐκ ἐπλεόνασεν (πλεονάζω), . . . ἠλατ- τόνησεν (ἐλαττονέω, fr. ἐλάττων, compar. of μικρός), He (that gathered) much (the abundant measure) did not have a superabundance (did not ex- ceed the measure prescribed), azd he (that gathered) little (the little, the small measure) did not have less (did not fall short of the measure pre- scribed). The leading thought is ¢he equality when the manna had been gathered; and hence the application to the case in hand. With 6 se. συλλέξας, suggested by συνέλεξαν in the preceding verse in Exod.; sup- posed by the apostle to be familiar to the readers of the epistle. Vv. 16,17. Χάρις δὲ τῷ θεῷ (sc. εἴη) κτέ., But thanks be to God, who puts (lit. who gives) the same earnestness for you in the heart of Titus (the same as in my heart). — Note σπουδή in ch. 7. vv. 11, 12; ch. 8. vv. 7, 8, 16; used elsewhere by Paul only in Rom. 12. vv. 8, 11.— ὅτι... ἐδέξατο KTé., because he received our exhortation (to go to you. Cf. ver. 6. He listened to it, though he did not need it), but being very earnest (σπου- δαιότερος, cf. σπουδή, comparat. intensive), of hzs own accord (from his own free choice, independently of the exhortation) he went forth to you. Though Titus and the two brethren with him were to be the bearers of the letter, yet the aor. is used in anticipation of the time when it should be received and read in the church. This use of the past tense, both in Greek and Latin is frequent ; Win. § 40, p. 278. Vv. 18, 19. συνεπέμψαμεν κτξ., And we have sent together with him the brother, whose praise in the gospel extends through all the churches. — ovv-, in company with, μετ᾽ αὐτοῦ, participating with him (with Titus). — ἐν τῷ εὐαγγελίῳ, 72 tie gospel, i.e. as a Christian worker. — Verse 19 is viewed as parenthetical and explanatory. — οὐ μόνον δὲ ἀλλὰ Kal χειροτονηθεὶς κτέ., and not only so (i. e. praised through all the churches), ὄρ also having been appointed by the churches (by a formal vote. See Lex. χειρο-τονέω) a fellow traveller of ours (to Jerusalem) with this charity (this gift from the Macedonian churches). Note xe:porovnels, not acc. agreeing w. ἀδελῴόν, but nom. giving it more prominence, as if an independent statement. Cf. Eph. 3. 18; Col. 3. 16, notes. — If, st. σὺν τῇ χάριτι ταύτῃ, we read ἐν τῇ χάριτι ταὔτῃ, we should translate, zz (the matter of) chs charity, or this grace. — τῇ διακονουμένῃ ὑφ᾽ ἡμῶν, which is ministered by us, i.e. the oversight and business management of the whole matter is entrusted to us. — πρὸς τὴν αὐτοῦ τοῦ κυρίου δόξαν Kré., Zo the glory of the Lord him- se/f (i. 6. contributing to the glory etc.), and our readiness of mind (i. 6. to show, and perhaps to further, to increase, our readiness of mind). Alf., 288 NOTES ON SECOND CORINTHIANS. Meyer, Kling, et al. connect this last clause, — πρὸς τὴν κτὲ., with xerpo- τονηθείς, but the arrangement is against this const. and the sense does not require it. Most expositors have connected it with the words preceding. Vv. 20, 21. στελλόμενοι (agrees w. the subj. of συνεπέμψαμεν, verse 18) τοῦτο Kré., arranging, providing for, this, that no one (lit. Zest any one) blame us in the matter of this bounty (this great liberality, Th.), which ἐς ministered (superintended) by us. The appointment of this well-known and trusty brother to accompany Titus in this important financial busi- ness is a striking proof of the wisdom and carefulness of Paul. — mpovoot- μεν γὰρ καλὰ κτέ., for we take thought for (are in the habit of doing this, pres. tense) zhzngs which are honorable not only in the sight of the Lord, but also in the sight of men. Gf, Prov, 3. ‘a; Rom, 12:17, 16. See misuse of the latter consideration is guarded against by ἐνώπιον κυρίου." Meyer. Vv. 22-23. συνεπέμψαμεν δὲ αὐτοῖς κτέ., And we have sent with them (with Titus and the brother above mentioned, verse 18) our brother, whom we have (tested and) proved in many things often to be earnest, but now much more earnest (than ever before) dy reason of much confidence (which he has) in you. Who this brother and the one-above mentioned without name were is wholly unknown. Conjectures on this point are numerous, but they are without any historic value. — εἴτε ὑπὲρ Τίτου κτέ. (Meyer, Alf., Kling, suggest the ellipsis λέγω or γράφω), Whether (I speak) con- cerning Titus, he is etc. The R. V. supplies the ellipsis thus, — Whether (any inquire) about Titus, he is a partner of mine, and towards you (in relation to you) a fellow worker (with me). — εἴτε ἀδελφοὶ ἡμῶν, κτέ. Here the const. is changed. We may render, — And 27 our brethren (the two above mentioned) are in question, if inquiry is made about them, hey are messengers of the churches (note this use of the word ἀπόστολοι), the glory of Christ: persons who by their Christian example and activity contribute to the glory of Christ. ‘‘Men whose work tends to Christ’s glory.” Alf. V. 24. τὴν οὖν ἔνδειξιν κτὲ., Show therefore to them before the churches the proof of your love (your Christian love) and of our glorying respecting you (how well grounded our glorying respecting you really is). — τὴν ἔνδειξιν acc. of kindred meaning, as well as the direct obj. of ἐνδεικνύμενοι, sc. ἔστε, lit. (de ye) showing the showing. For asimilar use of the particip. cf. Rom. 12. 9-19. ΒΑΡ. 1X. Vv. 1-5. The apostle recurs to the subject of the collection, and suggests that they should complete it before his arrival, and thus make good his glorying concerning them. Vv. 6-11. That they should give amply, willingly, looking for CHAPTERS VIII. 20 — IX. 7. 289 God’s blessing, with the assurance that they will receive it, and that God will supply the requisite means for their benevolence. Vv. 12-14. Effect on those who are aided. V. 15. An ex- pression of thanks to God. Vv. 1,2. Περὶ μὲν (correl. w. δέ, verse 3) yap κτέ., For (connecting closely with the exhortation in ch. 8. 24) concerning the service to the saints (the collection to be made and conveyed into the midst of the Saints), 22 zs superfluous for me to write (γράφειν, pres. to continue writing, to write further) to you. — οἶδα yap τὴν προθυμίαν ὑμῶν κτέ., for 7 know (feel assured of) your readiness, of which in your behalf (or concerning you) Lam in the habit of glorying to the Macedonians, that (introducing the oratio recta) Achaia has been prepared (to make and send the col- lections) for a year (lit. from a year ago, cf. ch. 8.10), and your zeal stirred up (i.e. the influence which proceeded from your zeal stirred up, stimulated; cf. Lex. ἐρεθίζω) the greater number (of them, i.e. of the Macedonians), or very many (of them). Vv. 3,4. ἔπεμψα δὲ τοὺς ἀδελφούς, κτέ., But [have sent (cf. ch. 8. 18, 22) the brethren (Titus and the two with him) ¢hat our glorying (καύχημα, cf. chs. i. 14; 5. 12) respecting you may not be made void (empty) in this re- spect, in this particular (Alf.), i.e. the matter of the collection. — ἵνα καθὼς ἔλεγον κτέ., that, even as 7 was saying (verse 2), ye may be prepared. — μήπως ἐὰν ἔλθωσιν κτέ., lest by any means 17 there shall have come with me (any) Macedonians (to bring me on my way, or to bear the Macedo- nian collection, Alf.), azd they shall find you unprepared, we — not to say ye—may be put to shame in this confidence (respecting you). — ἵνα μὴ λέγωμεν ὑμεῖς. For the const. cf. a μὴ ἐπιβαρῶ, ch. 2. 5, note. ὑμεῖς, nom., sc. καταισχυνθῆτε. The delicacy of feeling indicated here has often been noticed. In no other epistle does he write in so frank and familiar a style. V. 5. ἀναγκαῖον οὖν ἡγησάμην κτέ., Wherefore I thought it necessary to exhort the brethren (Titus and the two others) ¢o go to you beforehand (lit. that they might, etc.; eis ὑμᾶς, into the midst of you), and previously (before my coming) prepare, arrange, your bounty (lit. blessing) promised beforehand. Note mpo-... ™po-... ™po-: προκαταρτίσωσιν, mpo-Kar- apti(w: προεπηγγελμένην, προ-επ-αγγέλλω. — ταύτην ἑτοίμην εἶναι κτέ. (const. unusual, = ὥστε ταύτην κτέὲ.), so that this might be ready as (οὕτως ὧς, emphat., so as, in such sort as, Alf.) a bounty, not as fa sign of) covetous- ness, an extortion. Vv. 6,7. Totro δέ. It is usual hereto supply λέγω or φημί. Meyer regards it as acc. abs. The meaning is plain. It calls attention to the important principle following it, — Ad ¢hzs (note this, remember this). — ὃ σπείρων φειδομένως κτέ., He who sows sparingly will reap also spar- 10 290 NOTES ON SECOND CORINTHIANS. ingly, and he who sows bountifully (lit. upon blessings, so that blessings attend, Th.) w7// reap also bountifully. Note the emphatic juxtaposition, — ἐπ᾿ εὐλογίαις ἐπ΄ εὐλογίαις. The application of this principle in the pres- ent instance would be very plain. — ἕκαστος καθὼς προήρηται (προ-αιρέω) κτέ., lit., Hach one according as he has chosen beforehand, purposed, in his heart. We readily supply with ἕκαστος, Let each one do, or Let each one give etc. — μὴ ἐκ λύπης κτέ., not out of sorrow (with a mind full of sorrow and regret), i.e. 2ot grudgingly, or out of constraint, necessity (as if forced to do it); for God loves a cheerful giver (one who acts with alac- rity; ἱλαρός, only here in N. Test.; cf. ἱλαρότης, Rom. 12.8). Quoted from the LXX., Prov. 22.8, but wanting in our present Hebrew text. Cf Hix. 25.°2. Vv. 8,9. δυνατεῖ δὲ ὁ θεὸς κτέ., And God is able to make every grace (with reference here to the collection for the poor) abound in you, that in everything, always, with every sufficiency (lit. having every sufficiency) ye may abound (entering) into every work (that 15) good (the reference still being to acts of benevolence). Note the emphatic words, — παντὶ πάν- τοτε πᾶσαν. --- καθὼς γέγραπται, as 77 7s written. Cited fr. the LXX. Ps. 112. 9, the subj. being ἀνὴρ ὃ φοβούμενος τὸν κύριον. --- ἐσκόρπισεν (σκορπίζω), ἔδωκεν τοῖς πένησιν, He (the man who fears the Lord) hath scattered abroad, he hath given to the poor ; fis righteousness abides forever. (The latter thought is the important one and is to be taken in its fullest sense.) He has scattered abroad, —a metaphor taken from the sowing of seed. His righteousness, as exhibited and proved in his beneficence. Vv. 10, 11. 6 δὲ ἐπιχορηγῶν κτέ., And he who supplies seed to him who sows and bread for eating (or bread for food: βρῶσις in actual use nearly = βρῶμα, see Lex. Th.) zl supply (χορηγήσει. Above in ἐπι-χορηγῶν, the prep. signifies direction towards w. τῷ σπείροντι) and multiply your seed for sowing (σπέρμα, that which is sown, seed; σπόρος, the act of sowing, seed for sowing).— καὶ αὐξήσει (αὐξάνω) τὰ γενήματα Kré., and will increase the fruits (lit. the products) of your righteousness. Cf. Is. 55.10. All this was very encouraging. — ἐν παντὶ πλουτιζόμενοι κτέ., while in everything ye are enriched (pres. are being enriched) unto (entering into) all liberality. Cf. 8.2. Note the particip. πλουτιζόμενοι, by a change of const. in the nom., st. gen. agreeing w. ὑμῶν. — ἥτις κατεργάζεται κτὲ., which works through us (the persons who convey the bounty) ¢hanksgiving (on the part of those who receive it) Zo God. V. 12. ὅτι ἡ διακονία τῆς λειτουργίας ταύτης Kré., Because (explanation of the preceding clause) the ministration (on your part) of this service (this public religious service. See Lex. λειτουργία) is not only supplying the CHAPTERS FX. 8.--Ἶ 2. 291: wants of the saints, but is also abounding through many thanksgivings to God: περισσεύουσα is understood not only of quantity but also of quality in connection with the words following : ‘“‘a quality full of blessing, in that it brings forth many thanksgivings to God,” Meyer. V. 13. διὰ τῆς δοκιμῆς . . . δοξάζοντες (same const. as πλουτι(ζόμενοι, verse I1), szuce they, or while they (particip. denoting time or cause), ¢hrough the proof of this service (i. e. the proof of you furnished by this service), glorify God for the obedience (the subjection, Alf.) of your confession unto the gospel of Christ and for (sc. ἐπί, expressed before) the liberality (openness of heart, sincerity) of your contribution for them and for all (a sharing, communion, contribution, to en'er into the midst of them, and thus supply their wants: εἰς πάντας, this same spirit of liberality being exhibited towards all men). Vv. 14,15. καὶ αὐτῶν... ἔπιποθούντων (const. again changed from δοξάζοντες to the gen. abs.) while they themselves also (the Christians in Jerusalem) wth supplication (prayer to God) for you long for you (the longing of pious thankful love for personal fellowship with the brethren far distant, Meyer), 0 account of the exceeding grace of God (bestowed) upon you (as is evidenced by this great liberality). — χάρις τῷ θεῷ κτέ,, Thanks be to God for his unspeakable (indescribable) gift ; —to be taken here in the widest sense; the gift of his son as a Saviour ;—a thought naturally suggested in the connection: often occurring to the mind of the apostle and to every true Christian. CHAPTERS X.— XIII. The third general division of the epistle; his defence against the opponents of his claims as an apostle. CHAP. X. Vv. 1,2. Introductory words. Vv. 3-8. Paul pre- sents against his opponents the power of his work as an apostle ; repelling, in Vv. 9-11, the representation that he was strong only in his letters. Vv. 12-16. The different modes of self-judgment as adopted by himself and his opponents; then in Vv. 17, 18, the Christian standard of glorying is held up before them. V. 1. Αὐτὸς δὲ ἐγὼ ἸΤαῦλος κτέ., Mow (δέ metabatic) Z Paul myself (presenting with emphasis his own individual personality), exhort you by the meekness and gentleness of Christ. Cf. Matt. 11. 29, 30; διά w. the gen. | here, cf. Rom. 12. 1, using these traits of character as a motive. — ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, (I) who in your presence, indeed, (or who in personal appearance, Alf.; who to the face, Meyer,) am lowly, humble, among you (opposed to the idea arrogant). I understand ταπεινός in this sense, rather than that of mean, cringing; as some understand it, used with irony as the representation of his adversaries. It is altogether un- 292 NOTES ON SECOND CORINTHIANS. warrantable to infer from this expression that Paul was actually inferior in his personal appearance. — ἀπὼν δὲ θαρρώ κτέ., but being absent am courageous towards you, — θαρρῷ in contrast w. ταπεινόξ. V. 2. δέομαι δὲ (resumes the thought begun in παρακαλῶ ὑμᾶς) τὸ μὴ παρὼν Kré., yea, 7 entreat (you) that I may not when present (at my next visit) de courageous with the confidence with which I count (calculate) to be bold against some persons, those who take account of us as if we were walking according to the flesh. — τό makes definite and emphasizes the clause fol- lowing it: παρών agrees w. the subj. of θαρρῆσαι, which is the same as that of the governing verb δέομαι, hence in the nom.: τολμῆσαι, 20 be bold, daring ; a stronger word than θαρρῆσαι, 20 de confident, of good courage. — ὡς κατὰ σάρκα περιπατοῦντας, as if walking, living, according to the flesh, i.e. as unconverted men live. There were some in the Corinthian church, as it appears from this and other similar statements, who thought Paul to be a shrewd worldly man, seeking his own selfish interests, and trying to deceive others. Vv. 3,4. ἐν σαρκὶ yap περιπατοῦντες κτέ., Hor though (particip. con- cessive ; also temporal) we walk in the flesh (i. e. though, or while, we are still in this mortal body), we do not carry on our warfare according to the fresh (that does not furnish the guiding principles of our warfare.) — τὰ yap ὅπλα τῆς στρατιᾶς ἡμῶν κτέ., for the weapons (the heavy armor) of our ᾿ warfare are not of the flesh ( fleshly), but (are) powerful before God (‘in his estimation, after his rule of warfare.” Alf.), ¢o the casting down of strong- holds (the demolition of military bulwarks). — Note στρατιᾶς, fr. στρατιά, army ; in the sense apparently of orparela-as, warfare, military service. - τῷ θεῴ, before God, in the divine view. Often in this sense in the N. T. Cf. especially ἀστεῖος τῷ θεῷ, Acts 7. 20. The human view is often erroneous; the divine view never. Vv. 5,6. λογισμοὺς καθαιροῦντες (the nom. again, as in vv. II, 13, ch. 9) κτέ., casting down reasonings (such as the Greek philosophers had en- gaged in for centuries, which were by no means favorable to Christianity. Explanatory of πρὸς καθαίρεσιν ὀχυρωμάτων) and every lofty thing which is being raised on high (or as mid. which is raising itself on high) in opposition to the knowledge of God (the true knowledge of him as revealed in the gos- pel) and leading captive every thought (everything held in the mind, νόημα) into the obedience of Christ (τοῦ Χριστοῦ, objective gen., zto subjection to Christ, Alf.), and having in readiness (being ready) to avenge ( punish) every disobedience, when your (emphat.) obedience shall have been fulfilled (i. e. be- ing ready to inflict punishment, when ample opportunity has been offered them to join the ranks of the obedient. Alf.). V.7. Τὰ κατὰ πρόσωπον βλέπετε; Several different constructions are possible ; —to view the sentence as a question or as a direct statement ; CHAPTER X. 2-11. 293 to understand βλέπετε as indic. or as impv.; to translate κατὰ πρόσωπον, before your face, or after the outward appearance. Each is intelligible. On the whole I prefer the rendering, — Do ye look on things after the outward appearance? So Alf., Kling, B. U.; or, Do ye look on that which lies before the eyes? SoMeyer. Cf. κατὰ πρόσωπον, verse 1. The difference between these two renderings is not important. The apostle suggests, judging in this manner, even by the outward appearance, though that is humble, yet he will be able to substantiate his claims to be an apostle of Christ, war- ranting the severity of his letters. — εἴ τις πέποιθεν ἑαυτῷ, Jf any man trusts to himself that he belongs to Christ. From 1 Cor. 1. 12, it appears that some in the Corinthian church claimed for themselves a special near- ness to Christ; perhaps in opposition to Paul. — τοῦτο λογιζέσθω κτέ. (If this be so) Zet him consider this again by himself, that even as he himself belongs to Christ, so we also (in this he can claim no superiority). Vv. 8,9. His apostolic authority greater than he had hitherto asserted among them. — ἐάν τε yap περισσότερόν τι καυχήσομαι κτὲ., For in- deed if I glory somewhat more abundantly concerning our authority, which the Lord gave for building you up and not for casting you down (more lit. with a view to your up-building, not with a view to your demolition) I shall not be made ashamed.— Note here ἐάν w. fut. indic. καυχήσομαι. So Tisch. ; yet W-H. and Tregelles read καυχήσωμαι, aor. subjunc. the regular const. The difference in sound (not perceptible in modern Greek) was so very slight, in prose especially, that a transcriber might easily make the change from o to ὦ unconsciously. — τὲ γάρ, 676 22m, for also, for in- deed. Cf. Rom. I. 26; 7. 7.— τὶ, as to something, somewhat. — ἧς, obj. of ἔδωκεν, but attracted to the case of the antecedent. — ἵνα μὴ δόξω ὡς ἂν ἐκφοβεῖν xré. (connect closely with αἰσχυνθήσομαι, 7 shall not be made ashamed) that I may not seem as tf 7 would terrify you by my letters. From all this, — from being made ashamed and from seeming as if I would ter- rify you, from being thus placed in a false light, — the Lord, whose apos- tle I am, will safely keep me. This const. seems preferable. So Meyer, Kling, et al. Many however supply something before ἵνα μὴ δόξω xré. Thus, — “J say this, because 7 wish not to seem” etc. So Alf. et al. — ὡς ἂν ἐκφοβεῖν ὑμᾶς, as if 7 would terrify you ; ὡς ἂν, in later Greek, = Lat. tanguam, quast. Vv. 10, 11. ὅτι (may be viewed as causal, or as declarative), Because, or 77 ts a fact that. — ai ἐπιστολαὶ μέν, κτέ., his letters, they say, are weighty and strong, φησίν may be viewed as impers. ; equivalent to they say, sagt man (Meyer), or tls may be understood, some one says, cf. τὶς verse 7, 6 τοιοῦτος verse 11. The former is the usual explanation. — ἣ δὲ παρουσία Kré., but his bodily presence (lit. the presence of his body) is weak and his speech (his address, Lat. oratio) utterly despised, set at naught (ἐξ-ουθενέω, fr. οὐθέν = οὐδέν). We must not infer, as has often been done, from this 294 NOTES ON SECOND CORINTHIANS, expression of Paul’s enemies that he was in any respect inferior in his out- ward appearance. This false idea is directly contradicted in verse 11. Cf. note on verse t. — τοῦτο λογιζέσθω ὁ τοιοῦτος κτέ., Let such a person (any one who affirms this) consider this (τοῦτο, emphat. pointing to what follows, — ust this) that such as we are in word through letters when absent, such also are we in deed (in work) when present (τῷ ἔργῳ, emphat. posit.). Whatever his personal appearance may have been, there was nothing in it to interfere with the efficiency of his work. I regard the various tradi- tions on this subject as utterly worthless and ἐξουθενημένοι. V. 12. οὐ yap τολμώμεν x7é , For (introducing a confirmation of what he has just said, and a rebuke of the standard of judgment among his ad- versaries) we ave not bold to judge ourselves among, or to judge ourselves with, certain of those who commend themselves (cf. ch. 3. 1 ff.). We make no comparison of ourselves with Apollos, or with Cephas, as our adver- saries have done (cf. 1 Cor. ch. 1). --- ἀλλὰ αὐτοὶ... συνιᾶσιν (cvv-inut), but they themselves measuring themselves among themselves and judging themselves (or comparing themselves) with themselves do not act wisely (do not put things together properly). V. 13. ἡμεῖς δὲ οὐκ κτέ., But we (in contrast with those just described) will not glory (entering) into the things without measure, but (will glory) ac- cording to the measure of the line which God imparted to us as a measure to reach even to you. Paul therefore recognized no standard of judgment or of measurement but that which God gave him; and he found it sufficient in length to reach even to the Corinthians! — κανών, κανόνος, a measure, either a rod, rule, or a line; Meyer renders it here, Graduzlinie, boundary-line. Vv. 14-16. ov γὰρ ὡς μὴ ἐφικνούμενοι ὑπερεκτείνομεν (ὑὕπερ-εκ-τείνω) κτὲ., For (explanatory) we are not stretching ourselves overmuch (beyond bounds; beyond the measuring line given to us) as 2f not reaching into the midst of you (as if we had not yet reached into the midst of you and must make an effort to do so); for as far as to you also we came (see Lex. Th. φθάνω) 22 the gospel (i.e.in preaching the gospel) of Christ ; not (while enter- ing) zzto the things without measure, glorying in the labors (toils) of other men ; but having a hope, when your faith increases, of being (lit. to be) mag- nified among you according to our measuring line (that which God has given us, never beyond this) entering zto an abundance (a wide field) ; into the regions beyond you to preach the gospel ; not, while entering into the things (i. e. the fields of labor) which are ready, to glory in another man’s province (that which has been measured out for another man). With all these infinitives, — μεγαλυνθῆναι, εὐαγγελίσασθαι, καυχήσασθαι, ---- bear in mind ἐλπίδα ἔχοντες, having a hope. — μεγαλυνθῆναι in the literal sense, to be magnified, enlarged, made efficient in apostolic labor. So Alf, Meyer, Kling, et al. See Lex. Th. μεγαλύνω. This sense seems most CHAPTERS Χο ΙΖ. ΧΙ 4 295 suitable in the connection; although the metaphorical meaning, Lat. celebrari, may not be excluded. — ἐν ἀλλοτρίῳ κανόνι, 22 another man’s province, that which has been measured out for him; — the secondary sense of κανών. Vv. 17,18. The divine law of glorying. ὁ δὲ καυχώμενος xré., But (in contrast with the glorying of the worldly-minded man) he who glories let him glory in the Lord (ἐν κυρίῳ, the sphere in which, and the only sphere in which a human being may glory: zz the Lord, “the Source of all grace and strength and success,” Alf.). Cf. Jer. 9. 23 ff.; 1 Cor. 15. 10. — οὐ γὰρ ὁ ἑαντὸν συνιστάνων κτέ., for not the one who commends himself, (not) that man is approved, but (the man) whom the Lord commends (he is ap- proved). δόκιμος, tested, tried, and approved. This will surely be the final verdict in regard to us all, whatever men may say of us now. Cuap. XI. The self-glorying of the apostle against his oppo- nents with some reasons for it. > Vv. 1,2. Ὄφελον (see Lex. Th. for the const.) ἀνείχεσθε (impf. of ἀνέχομαι) κτέ., Would that ye would bear with me (connect μοῦ w. the verb) in a little foolishness (lit. in a little of etc.) : a form of wish indicating doubt whether it would be granted. In 1 Cor. 4. ὃ, ὄφελον w. the δου. ; indi- cating a wish not granted in the past. — ἀλλὰ καὶ ἀνέχεσθέ μου (pres. indic. or impv.), Jt ye even (καί, intens., really, indeed) do bear with me (as indic. Alf., Meyer, Kling, B. U., et al.) ; or may indeed bear with me (as impv. Vulg., Beza, Calvin, Beng., Hofm., et al.).—{nd@ γὰρ... ἡρμοσάμην (apud(w) xré., For Lam jealous in regard to you with a Godly jealousy (lit. a jealousy of God ; such as God has and such as he approves of. Cf. ch. I. 12, εἰλικρινείᾳ Tod θεοῦ), for 7 betrothed you (this seems from the mean- ing of ἁρμόζω, also from the clause following, to be spoken of the engage- ment rather than of the actual marriage) ¢o oxe husband (to be faithful to that one) that I might present παραστῆσαι, παρίστημι) a pure virgin to Christ. The church as a whole, by a figure of speech, is spoken of as the pure virgin betrothed to Christ. Cf. Eph. 5. 25 ff.; Rev. 19. 7-9. V. 3. φοβοῦμαι δὲ μήπως κτέ., But 7 fear lest in some way (by some means), as the serpent completely deceived (ἐξηπάτησεν, ἐξ intens. ἀπατάω, fo deceive) Eve in his craftiness your minds (or thoughts. Cf. ch. 3. 14, note; 4. 4) may be corrupted (φθαρῇ, φθείρω, and turned) away from your sim- plicity (mental honesty) towards Christ (eis Χριστόν, while directing the thoughts zz¢o Christ, i. e. into his character). It is suggested that Eve is here mentioned, instead of Adam as in Rom. 5. 12; 1 Cor. 15. 22, to preserve the figure of the bride in verse 2. V. 4. et μὲν ydp κτέ., Hor if he who comes proclaims another Fesus (an- other deliverer) whom we did not proclaim, or (if) ye receive another (and 296 NOTES ON SECOND CORINTHIANS. different) spirit which ye did not receive, or another (and different) gospel which ye did not accept — καλῶς ἀνείχεσθε, ye would bear with him honor- ably, right well ; — severe irony; a fine thing it would be to bear with him! Note the change of const. fr. ef w. the pres. indic. to the impf. ἀνείχεσθε, sc. ἄν. He begins the sentence with a simple supposition, but closes with the form of a supposition contrary to fact, thus making the irony more apparent. — Note the ordinary difference Letw ἄλλον another and ἕτερον, another with the idea different. — Note also κηρύσσω, to proclaim as a herald, to publish. The definition preach is very properly omitted in Thayer’s Lex. ; as that word has now come to be understood in a more limited sense, that of preaching the gospel, εὐαγγελίζω. Vv. 5, 6. λογίζομαι yap κτέ., Hor (introduces the confirmation of the thought suggested by the preceding irony ;— viz. ye would act very unworthily, if ye should thus receive those who publish a different gospel, for) I consider that I am in nothing behind (inferior to) these arrogant apostles (these overmuch apostles, Alf.);— those who publish a different gospel. Such is the interpretation of this clause now generally received ; and I cannot but think the correct interpretation. — εἰ δὲ καὶ ἰδιώτης κτέ., But if (a further explanation of what he had just said) J am even rude, unskilled in speech (as my enemies represent. Cf. ch. 10. 10), yet (I am) not (such) 2 knowledge ; (no indeed!) but in everything we have made (that fact) plain among all men towards you (in our relations to you, or having gone among you); φανερώσαντες, SC. ἐσμέν. Vv. 7,8. 4 ἁμαρτίαν ἐποίησα κτέ., Or (“marking a transition to a new objection by his opponents,” Hodge) dd 7 commit a sin in humbling my- self (in making myself ταπεινός, cf. ch. 10. 1) i” order that you might be ex- alted ? i.e. lifted from the degradation of heathen life to the high moral position of Christianity with its present blessings and its glorious hopes. It is probable that his enemies had actually cast reproach upon him on this account, and had found in the fact here stated a proof to their minds that he had not apostolic authority. The question as Paul puts it con- tains a very sharp point. — ὅτι «ré. (explanatory of ἁμαρτίαν), because (in view of the fact that), 7 preached to you the gospel of God gratuitously (with- out compensation)? — ἄλλας ἐκκλησίας ἐσύλησα (συλάω) κτὲ., 7 robbed τ other churches in taking a support (the means of subsistence) for service to you. What could Paul mean in saying, 7 robbed other churches? Une doubtedly there was a keen irony in the expression which the Corinthians, especially his enemies, could not fail to understand. Note the word ὀψώ- νιον, not the same as μισθός, pay for services, wages; but “that part of a soldier’s support given in place of pay,” (Th.), vations ; hence, as here, the means of subsistence. Aid was furnished him by the churches in Macedonia, while he was laboring in Corinth; but even with such aid he sometimes felt the pressure of want for his daily comfort. — καὶ παρὼν CHAPTER XI. 5-15. 297 κτὲ., and being present with you and having fallen behind (in my resources), 7 did not burden any man (see Lex. kata-vapkdw, to weigh heavily upon, so as to create torpor, νάρκη). Vv. 9, 10. τὸ γὰρ ὑστέρημά pov προσανεπλήρωσαν (προσ-ανα-πληρόω) κτέ., Hor (explanatory) my deficiency the brethren having come from Mace- donia supplied. The Corinthians would understand who were here re- ferred to. — kal ἐν παντὶ kré., and in everything 7 carefully guarded (see Lex. τηρέω) myself from being burdensome (lit. 7 carefully kept myself with- out weight, not burdensome), and will (in the future) carefully keep myself. -- ἔστιν ἀλήθεια κτέ. (a solemn confirmation of καὶ τηρήσω), There is (ἔστιν, emphat. there exists) truth of Christ (i. e. such as exists in him) ἦγε me, that this glorying shall not be stopped in reference to me (φραγήσεται, Lex. φράσσω, to fence in, to hedge in; this glorying shall not be stopped by a hedge being thrust into me, i. e. by any violent measures which my enemies may resort to). — ἐν τοῖς κλίμασιν Kré., 2 the regions of Achaia ; —an ex- pression more emphatic and at the same.time less personal than ἐν ὑμῖν would have been. The thought of the sentence may be expressed thus: — As surely as there exists in me truth of Christ, so surely this glorying shall not be stopped etc.; or, so surely no man shall stop me etc. Vv. 11,12. διατί; ὅτι οὐκ ἀγαπῶ ὑμᾶς ; Why ? (75 it) because 7 do not love you? God knows. He thus anticipates and practically denies in the most solemn manner a suspicion of want of love for them that might arise in their minds. — ὃ δὲ ποιῶ, καὶ ποιήσω, ἵνα xré. Two constructions, expressing the same general thought, are admissible ; — But what 7 do, 7 will also continue to do, that 7 may cut off the occasion etc. (So Alf., Meyer, Kling, R. V., et al.) ; or thus, — But what 7 do and will continue to do, (is) that 7 may cut off etc. (So Luther, Erasm., Riickert, Ewald, B. U., et al.). — τὴν ἀφορμὴν κτέ., the occasion of those who wish an occasion (i. 6. an occasion to depreciate me and aggrandize themselves), 2 order that wherein they glory, they may be found even as we, i. 6. that we may both be judged fairly according to the actual facts. Vv. 13-15. ot yap τοιοῦτοι xré., For such men (fairly viewed, in the right light) are false apostles, deceitful workers (not merely deceztful, but ac- tive in their deceit), transforming themselves into apostles of Christ. And it is not a thing to wonder at,a strange thing: for Satan himself (their mas- ter) transforms himself into an angel of light (pres. is in the habit of doing this) ; thus changing to all appearances his real character. God and his angels are represented as light and dwelling in light, cf. Ps. 104. 2 ff. ; Acts 12.7; Eph. 5.8; 1 Thess. 5. 5; Satan is the power of darkness, Luke 22. 53. — οὐ μέγα οὖν κτέ., 72 ἐξ not a great thing, therefore, if his ser- vants also (as well as he) transform themselves (and appear) as servants of righteousness. Note the full force of μετα-σχηματίζομαι. The simple verb 298 NOTES ON SECOND CORINTHIANS. σχηματίζομαι (not found in N. T.) would mean, fo seshion one’s self; w. μετά, Lat. trans, to change the figure of, to transform (Lex. Th.). — διάκο- vou, servants. The word ministers has now acquired a meaning so limited and technical, that it is no longer an adequate translation. — ὧν τὸ τέλος ἔσται κτέ., of whom (ὧν, emphat. posit., refers to διάκονοι) the end will be according to their works (their actual deeds ; not according to outward ap- pearances, while transformed as just described). Note the word τὸ τέλος, the end, endliches Schicksal (Meyer); no change in the endless future. Vv. 16,17. Πάλιν λέγω xré., Again J say (recurring to the topic in verse 1), Jet not any man think me to be without reflection, without intellt- gence. The word foolish is positive, and does not make quite the same im- pression as the Greek ἄφρων (fr. a priv. and φρήν, mind) which is negative. Cf. ἀνόητος, Gal. 3. 1. — For the positive word in Greek, cf. μωρός. Still, though the force of the Eng. word foolish is not just the same as that of ἄφρων, yet it is perhaps in some passages our best rendering. The same remarks are true of the subst. ἀφροσύνη. --- εἰ δὲ μήγε, but if ye do, i. e. if ye do thus think of me. After negative sentences, εἰ δὲ μή is used where we should expect simply ei δέ. The negative is not rendered, and the en- tire clause may often be translated, otherwise, else. Cf. Matt. 6.1; 9. 17; Luke 5. 36, 37; εἰ δὲ μή γε, more emphat. than ei δὲ μή. See also the classic grammars. — κἂν ὡς ἄφρονα δέξασθέ pe κτέ., receive me even if as one with- out intelligence, that I also (as well as they) may glory somewhat (a certain little). — κἄν (= καὶ ἄν or ἐάν) suggests the ellipsis, even zf (ye receive me) as one without intelligence, (yet) receive me.— ὃ λαλῶ, od κατὰ κύριον λαλῶ κτέ., What 7 speak (am speaking), 7 do not speak after the Lord (in accord- ance with any direct instruction from him), dt as 12 were in a state without reflection, without intelligence; im Zustand von Unverstandig- keit (Meyer), 22 this confidence of glorying ; connect this clause in thought with the entire preceding part of the sentence. Vv. 18-20. ἐπεὶ πολλοὶ καυχῶνται κτέ., Since many glory after (ac- cording to) the flesh. Cf. ch. 1.173 5.16; 10.2.3; κατὰ σάρκα here in substantially the same sense ; — “in a spirit of fleshly regard;” “ having regard to their extraction, achievements, etc.,” Alf. — κἀγὼ καυχήσομαι, 7 also will glory ; — explained in verse 22 ff. — ἡδέως γὰρ ἀνέχεσθε κτέ., For ye, being intelligent, cheerfully bear with those who are deficient in intel- ligence ; — introduced with sharp irony as a reason why they should bear with him. in his glorying. — ἀνέχεσθε yap εἴ tis ὑμᾶς καταδουλοῖ κτέ., For (additional reasons why they should bear with him) ye bear it (dear up under it, have patience ; cf. avoxn) if any one enslaves you, if any one de- vours you (strips you of your goods, Th.), tf any one takes you (by force, or by craft; catches you ; — a word used of hunters, fishermen etc.), 27 any one exalts himself (is proud, haughty, arrogant), zf axy one smites you in the CHAPTER XI. 16-25. 299 face. Cf. Matt. 5. 39; Luke 22. 63,64; Acts 23. 2. Note the repetition of ef τις. Cf. 1 Tim. 5.10. The last condition indicates the climax of forbearance. ‘“ That such violence might literally be expected from the rulers of the early Christian society, is also implied in the command in 1 Tim. 3.3; Tit. 1. 7, that the ‘bishop’ is not to be ‘a striker? Even so late as the seventh century the council of Braga, a. Ὁ. 675, orders that no bishop at his will and pleasure shall s¢rzge his clergy, lest he lose the respect which they owe him.” Stanley. V. 21. κατὰ ἀτιμίαν λέγω Kré., By way of disparagement (to myself) L speak, as tf (it were a fact) that we have been weak. This interpretation of κατὰ ἀτιμίαν, to (my) disparagement, rather than 20 (your) disparagement, is now generally preferred. So Alf., Meyer, De Wette, Kling, et al. The older expositors, however, understood it in the latter sense. 70. (your) disparagement I speak. So Chrys., Theod., Theoph., Pelag., Erasm., Calv., et al. Viewed in either way, the expression is quite intelligible ; yet the former agrees better with the clause following it. The change from λέγω, sing. to ἠσθενήκαμεν (ἀσθενέω), plur. is nothing unusual. Cf. verse 12. — ἐν ᾧ δ᾽ ἄν τις τολμᾷ κτέ., But wherein any one may be bold, in foolishness I speak (ironical, as the imputation of his enemies. Cf. his own assertion respecting himself in verse 16. μή τίς με δόξῃ ἄφρονα εἶναι), 7 also am bold. Vv. 22,23. “EBpatol εἰσιν; κἀγώ κτέ., Are they Hebrews (the most ancient and venerable zational name)? 7. also (sc.am a Hebrew). Are they Israelites (belonging to the theocracy. Cf. Rom. 9. 4 ff.) ? 7. also (am an Israelite). Ave they Abraham’s seed (sharers in the Messianic prom- zses, Cf. Rom. 11.1; 9.7)? JZ also (am of the seed of Abraham). On the origin and signification of the word “ Hebrew,” see Bible Dic. — διάκονοι Χριστοῦ εἰσίν ; κτέ., Ave they servants of Christ? being beside myself (out of my senses) I speak, 7 (am that) pre-eminently (ὑπέρ, over and above). The following facts are proofs of this; and no one could deny their truth. — ἐν κόποις περισσοτέρως κτέ., 272 toils (hard labors) more abundantly (than they), 27 stripes (blows) more abundantly, in prisons above measure, in deaths (i. 6. imminent danger of death) oftez. Cf. 1 Cor. 15. 31; 2 Cor. 4.11; Rom. 8. 36. Note the reading of W-H.., ἐν φυλακαῖς περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως. So R. V. Vv. 24, 25. Some specific instances of the preceding. — ὑπὸ ᾿Ιουδαίων πεντάκις τεσσεράκοντα (SC. πληγάΞ) KTE., From (lit. by) the Fews five times 7 received forty (stripes) save one (μίαν, SC. πληγήν) ; παρὰ μίαν, save, except, less, one. Lex. Th. III. 2.a. More than forty stripes in a punishment were not allowed by Jewish law (cf. Deut. 25. 3), and so as not to go be- yond the legal number they commonly inflicted but thirty-nine. None of these five scourgings are mentioned in Acts. Meyer suggests that Paul might number these among the θάνατοι, as it was no unusual thing for the 300 NOTES ON SECOND CORINTHIANS. victim to die under the lash. Modern civilization, or rather Christian civ- ilization, would not allow such cruelty. — τρὶς ἐραβδίσθην (ῥαβδίζω), thrice 7 was beaten with rods (sc. by the Roman magistrates. See Acts 16. 22, 23. The other two are not mentioned elsewhere). — ἅπαξ ἐλιθάσϑην (λιθάζω), τρὶς ἐνανάγησα (vavaryéw), once J was stoned (Acts 14. 19), thrice 7 suffered shipwreck. (Neither of these is elsewhere mentioned. The last shipwreck mentioned in Acts was later). — νυχθήμερον (fr. νύξ and ἡμέρα) κτέ., a night and a day have 7, passed in the deep (probably clinging to some piece of the wreck). Note this use of ποιεῖν, cf. Acts 15. 33; Jas. 4. 13. The pf. πεποίηκα indicates his vivid recollection of the event. This whole passage suggests the thought, how many events in the life of Paul have found no record in this world’s histories or biographies; and the same thing is still more emphatically true of the other apostles. Is there another, more perfect, record kept? See Rev. ch. 20. 12. © Vv. 26, 27. The line of thought in verse 23 resumed. Here, however, the prep. ἐν is omitted. — ὁδοιπορίαις πολλάκις κτέ. (bear in mind that these datives are to be connected with ὑπὲρ ἐγώ in verse 23, 7 am pre- eminently a servant of Christ), in (or by) journeyings often, in dangers of rivers (gen. of source), 272 dangers of robbers, in dangers from my kindred (the Jews), 2% dangers from (the) Gentiles, in dangers in the city (in Da- mascus, Acts 9. 23 ff.; in Jerusalem, Acts 9. 29; in Ephesus, Acts 19. 23 ff.), 2 dangers in the wilderness (or in the desert), in dangers in the sea, in dangers among false brethren (the climax in this category). — κόπῳ καὶ μόχθῳ, ἐν xré. (note ἐν resumed), 272 toil and sorrow (labor and travail, R. V.; ὃν labor and weariness, Alf.), in watchings (sleepless nights) often, in hunger and thirst, in fastings often (refers probably, following directly after λιμῷ καὶ δίψει, to voluntary fastings, Alf., Meyer, Kling, et al. Others, as De Wette, Stanley, think it refers to involuntary fastings, intensifying the preceding thought. Cf. ch. 6. 5, for the same diverse interpretations), 27 cold and nakedness (a want of sufficient clothing ; not absolute nakedness. Cf. Lex. Th. γυμνός, I. Ὁ. c.; also γυμνότη5). With this description, cf. 1 Cor. 4. 11 ff. Vv. 28,29. χωρὶς τῶν παρεκτὸς ἡ ἐπίστασίς μοι κτέ., Besides the things omitted, not mentioned (the extra duties, added to the things which I have above enumerated. See Lex. Th. παρεκτός. So Alf., Meyer, Kling, et al.), 7 have (lit. there ts to me) the daily pressure, the care (solicitude for) all the churches. — τίς ἀσθενεῖ κτέ., Who is weak, and I am not weak? who is made to stumble, and I do not burn ? — expressions of sympathy, and in- stances of the care forthe churches. Every intelligent and faithful pastor now must have experiences similar to these. Vv. 30, 31. εἰ καυχᾶσθαι Set κτέ. A conclusion (without connective, asyndeton) from the preceding, from verse 23 ff.— 77 zt zs necessary to glory, I will glory in the things pertaining to my weakness, — very different CHAPTERS XI. 26—XII. 4. 301 from the glorying of those who were opposed to him. — 6 θεὸς καὶ πατὴρ κτὲ., Zhe God and Father of the Lord Fesus knows, he who is blessed forev- ermore, that I do not speak falsely. ‘This solemn asseveration, also uttered independently (asyndeton), as verse 30, is in keeping with “ the fervid and impassioned character of the whole passage.” Vv. 32,33. ἐν Δαμασκῷ «ré. A signal instance of danger and of prov- idential escape. /x Damascus, the governor under Aretas (Apéra, gen. Ist declens. masc.; nom. ’Apéras) the king was guarding the city of the Damas- cenes to take me (πιάσαι, πιάζω) and through a window in a basket I was let down (lowered, ἐχαλάσθην, xardw) through the wall (of the city) ad escaped his hands. — θυρίς, a@ little door, an opening. — σαργάνη; a rope basket. Cf. σπυρίς, Acts 9. 25. — διὰ τοῦ τείχους. The houses and the wall of the city were often so united that in lowering him from an opening in the side of the house, he might be said to be lowered through the wall of the city. See view of Damascus in Smith’s Bib. Dic., et al. — In this guard- ing the city, no doubt the governor and the Jews acted in concert. See Acts 9. 24. What a picture of trial have we in this chapter! In looking back from his present position in the heavenly world, does the apostle regret anything which he suffered for Christ? Cuap. XII. Vv. 1-10. Visions of Paul, revelations, trials, assurances. Vv. 11-18. Paul excuses his boasting; speaks of the signs of an apostle exhibited among them; and of his labors without compensation. Vv. 19-21. He does not vindicate him- self for any other reason than for their good. V. 1. From the providential deliverance in Damascus, Paul proceeds to speak of other and still more remarkable experiences. — Καυχᾶσθαι Set Kré., 72 7s necessary (a necessity brought on by the conduct of others towards me. See Lex. Th. δεῖ, b.) 20 continue glorying (pres. inf.) ; zt 7s not profit- able indeed (i.e. it does not contribute to my own personal glory resulting from anything that I have myself done. It is the same as above, Z wil/ Slory in the things pertaining to my own weakness, ch. 11. 30; and to the divine power) ; but J will proceed to visions and revelations of the Lord (i.e. Jrom the Tord). Note the correlatives μὲν. .. δέ, The Greek text of this sentence is doubtful ; but adopting that which is now preferred by the ᾿ best critics, the above interpretation seems to me the preferable one and most consistent with the connection. Vv. 2-4. οἶδα ἄνθρωπον ἐν Χριστῷ κτέ., 7 know a man in Christ (who) Sourteen years ago (whether in the body I know not, or out of the body I know not, God knows) was caught up even to the third heaven. — ἁρπαγέντα ( ἄρ- Taw) τὸν τοιοῦτον (repeats the idea ἄνθρωπον ἐν Χριστῷ): lit. [know a man in Christ fourteen years ago... such a one having been caught up etc. — 302 NOTES ON SECOND CORINTHIANS. πρό w. the gen. of time often Eng. ago. Cf. Germ. vor.— Paul here speaks of himself (a maz iz Christ) in the third pers. In this ecstasy the ego, I, disappears. — ἕως τρίτου οὐρανοῦ. This expression has led to much discussion with no definite conclusions. The simplest and most probable interpretation is to understand it as meaning “a high degree of celestial exaltation,” Alf. In verses 3, 4, the idea is repeated with an important addition. — καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον κτὲ., And Tknow such a man, whether in the body or apart from the body I know not, God knows, that he was caught up into paradise and heard unspeakable words, which it is not permitted (ok ἐξόν, sc. ἐστίν) to a man to utter. — ες τὸν παράδεισον, another, but more definite, expression for ἕως τρίτου οὐρανοῦ, up even to the third (or a third) heaven, into paradise (or into the paradise). With words of the nature of proper names the article is often omitted in Greek, or if expressed is often not rendered into English. Some think the word paradise denotes a place different from the third heaven: but the entire statement is in such form that I must regard the two expressions as equivalent; or, at least, the latter (favadise) as situated within the third heaven. So Augustine, Estius, Calvin, Bengel, Alf., Wing, et al. Vv. 5, 6. ὑπὲρ τοῦ τοιούτου κτέ., Respecting such a person (in this ex- alted state) 7 will glory, but respecting myself (in my present, infirm, earthly, condition) 7 wll not glory except in my infirmities (ch. 11. 30). All is an evident rebuke, which his adversaries would well understand, to all who glory while in this present imperfect state. — ἐὰν γὰρ θελήσω (aor. subjunc.) κτέ. (I act thus voluntarily, even from choice), For if 7 wish to glory (respecting myself), J shall not be foolish (without reflection), for 7 shall speak the truth (there will be reason in what I say). — φείδο- μαι δέ, μή τις κτὲ., but 7 forbear (1 refrain from glorying respecting myself) lest some man regarding me (looking into me) may estimate (me) beyond what he sees me (to be) or hears from me (i. 6. beyond the judgment which we form by the ordinary modes of estimating character, and thus may esti- mate me too highly; lest some one may make a grave mistake in this matter. The actual danger of such a mistake is seen in the occurrence at Lystra, Acts 14.8 ff. Perhaps the opposite danger of under-rating him was greater in Corinth; but he did not wish to say anything which should lead them to any other than a fair estimate from their own personal observation. Vv. 7,8. Kal τῇ ὑπερβολῇ κτέ., Ard (in these circumstances) that I might not be exalted overmuch (that I might not become vain and boastful) by reason of the exceeding greatness of the revelations, there was given to me a thorn in the flesh. Nhat was this thorn, or pointed stick, and who gave - it? Paul does not answer these questions, and we need not go beyond what is written. That it was given for discipline is distinctly stated ; and that it was some physical malady, perhaps something that occasioned CHAPTER XII. ς-τὸ.. 303 sharp pain, seems also clear from τῇ σαρκί, but what the malady actually was, no one now knows, though the Corinthians might know. The con- jectures are various. Meyer enumerates a long list of them. The follow- ing are the principal: —1. Spiritual assaults of Satan, who occasioned blasphemous thoughts ; stings of conscience over his earlier life ; entice- ments to unchastity. — 2. Conflicts with his adversaries who were in the service of Satan; or the conflicts and straits occasioned by the duties of the apostolic office. —3. Severe bodily suffering (with hypochondriac melancholy), pain in the head, hemorrhoids, falling sickness, epileptic attacks of cramp. For discussions of this subject, see on this passage Farrar, Lightfoot, Schaff (Popular Commentary on Galatians, p. 331 ff.). — ἄγγελος σατανᾶ (first declens. gen.), κτέ., a messenger of Satan (note this use of ἄγγελος) that he (the messenger) might buffet me (strike me with the fist. See Lex. Th. κολαφί(ω), that I might not be exalted over- much. — ὑπὲρ τούτου τρὶς κτέ., Respecting this, thrice I besought the Lord that tt might depart from me, Alf., Meyer, Kling, et al., understand τούτου as referring to ἄγγελος, and render, respecting this, thrice I besought the Lord that he might depart from me. The difference is not important. — τὸν κύριον, the Lord. This is understood by many to mean ¢he Lord Fesus ; an instance of prayer offered directly to Christ. Verse 9 is thought to require this interpretation. So Alf., Meyer, Kling, et al. Cf. Rom. 10. 12, 13. Yet many (as Calvim, Neander, et al.) understand τὸν κύριον here as meaning God the Father ; and this view is not inconsistent with verse 9. Vv. 9, 10. Kal εἴρηκέν μοι’ κτέ., And he said to me (the pf. εἴρηκεν implies that what he said still holds good), My grace is sufficient for thee: for (explanatory) my power is made perfect (ts carried out completely) in weakness (the sphere in which the divine power works). This implies that the agonizing and thrice repeated petition of the apostle Paul was not directly granted ; but in its place something far better, — the assur- ance of divine grace and of its sufficiency. In what manner this assurance was given we are not informed. We only know the fact. In the vain and foolish attempt to ascertain precisely what the σκόλοψ τῇ σαρκί actually was, many persons lose sight of the valuable lesson which we may all draw from this passage. — ἥδιστα οὖν xré., Most gladly therefore (the changed feeling resulting from this divine response) τοδί 7 rather glory in my infirmities (rather than continue to pray that the affliction might be removed from me), 2% order that the power of Christ may fix a tent (Lex. ἐπι-σκηνόω) over me (Lex. ἐπί w.acc.), may encamp over me. ‘ The choice of the word ἐπισκηνόω leads us to conclude that he had thought of the case as analogous to the Shechinah.” Meyer. — διὸ εὐδοκῶ κτέ., Where- fore (a triumphant conclusion) JZ take pleasure (am well content, Alf.) in infirmities, in insults, in necessities (necessitous circumstances), in persecutions 304 i NOTES ON SECOND CORINTHIANS. and straits, for the sake of Christ ; for when I am weak, then am I power- fui (then the power of Christ encamps over me, and I have an inward assurance of strength). V. 11. Paul now stands still and considers how much, from ch. 11 on- ward, he has said in his own commendation. This glance backward (over the first part of ch. 12) impels him to say γέγονα ἄφρων, but he then proceeds to justify himself and to attribute the blame to the readers (Meyer). —Téyova ἄφρων " ὑμεῖς κτέ., Jam become foolish (i.e. in all this glorying ;—to be understood as ironical. Cf. ch. 11. 16; 12.6). Note the force of yéyova, Jam become, —a finished fact; but on whom does the responsibility rest? The answer follows;—ye compelled me, for I ought to have been commended by you (συνίστασθαι, pres. in respect to the leading verb ὥφειλον, impf. of ὀφείλω). Note the emphat. ὑμεῖς. . . ἐγώ. ---- οὐδὲν yap ὑστέρησα κτέ., for in nothing did I fall behind the overmuch (the pretentious, arrogant) apostles (cf. 11. 5, note), 7f J am even nothing (or although I am nothing). Vv. 12,13. τὰ μὲν σημεῖα... κατηργάσθη (κατεργάζομαι) κτὲ. (con- firming the preceding statement), Zhe signs indeed (μέν, solitarium, Lex. Th.) of an apostle (τοῦ, generic, ‘ejus qui Apostolus sit,’ Beng. (were wrought among you in all endurance (steadfastness) by signs and wonders and mighty works. Note here the three Greek words denoting miracles. - τί γάρ ἐστιν ὃ ἡσσώθητε (ἡσσόω, usual form ἡσσάω or ἡττάω) KTE., For what is there in which ye were made inferior to the rest of the churches (lit. were made less in comparison with, or beyond etc.); except that I my- self did not burden you (ob κατενάρκησα, κατα-ναρκάω, did not weigh heavily so as to benumb you, cf. ch. 11. 8) ? — ὑπὲρ w. acc. after a word imply- ing comparison, beyond, in comparison with. — χαρίσασθέ por κτὲ., For- give me this injustice (injury, wrong), — the severest irony. V. 14. ἰδοὺ τρίτον τοῦτο κτέ., Behold this third (time) Tam ready to come to you. Connect τρίτον τοῦτο (nom. or acc. abs. Cf. 13. 1) w. ἐλθεῖν. — καὶ od καταναρκήσω, and 7 will not burden you. On his two previous visits, he had not done so; and he assures them he will not do it when he comes the third time. — οὐ yap ζητῶ κτέ., for (a confirmation and rea- son) / seek not your possessions (the things belonging to you) but you (your spiritual interests, that you may become thoroughly devoted to Christ). — οὐ yap ὀφείλει κτέ., Hor (reason for the foregoing, founded on a general principle) 22 zs not a duty of the children (or lit. the children ought not) to lay up treasure for the parents, but the parents for the children. The Corinth- ians sustain to him the relation of children ; — a frequent figure of speech in the N. Test. He sustains to them the relation of father (cf. 1 Cor. 4. 15) ; and hence seeks to accumulate for them the treasures of the Messianic kingdom. V. 15. ἐγὼ δὲ ἥδιστα κτέ. In pursuance of this idea, he further says, CHAPTER XII. 11-20. Σ 305 — And I most gladly will spend (whatever treasures I have accumulated) and will be completely spent (myself personally) for the sake of your souls. Note the intens. ἐκ in compos. — εἰ περισσοτέρως κτέ., Paul’s devotion to them, his willingness to spend and be completely spent for their souls, leads to the question, —Zf J love you more abundantly, am I loved the less ? —a pointed question which needed no answer. — ἧσσον, ess, or the less, as a result of my devotion to you. Vv. 16-18. Ἔστω δὲ κτέ,, But let it be (let it be settled as a fact), 7 (emphat.) ad not burden you: but (some one may think) deiug crafty (cun- ning) 7 caught you (a metaphor taken from hunting, cf. 11. 20), dy artifice {decezt), i. e. in order to gain some personal ends in some way ; — a natural suggestion for a worldly man to make; one who had no true conception of Christian character, such as that of Paul. — ph τινα ὧν ἀπέσταλκα (ἀπο-στέλλω) κτέ., As zt respects any one of those whom I have sent to you, did 7 through him take advantage of you (over-reach you, so as to get money or any personal advantage from you) ?—the neg. μή anticipating a neg. answer. — τινά without governing word: the thought resumed in δι᾽ αὐτοῦ. ---- ὧν attracted to the case of the omitted antecedent, = τούτων οὕς. — παρεκάλεσα Titov κτέ., 7 exhorted Titus (to visit you) and 7 sent with him the brother. Did Titus take advantage of you in anything ? — the neg. μή again suggesting a neg. answer. — ov... . περιετατήσαμεν (περιπατέω); Did we not walk in the same Spirit? in the same steps ?— the neg. od, re- peated for emphasis, suggesting an affirmative answer. The visit of Titus here referred to probably the one from which he returned with the report of their penitence. Cf. 7. 66. The brother here referred to without name was doubtless known to the Corinthians, though not known to us; perhaps one of the two mentioned in ch. 8. 18, 22, but that is entirely uncertain. He evidently accompanied Titus in a subordinate capacity. V. 19. Πάλαι δοκεῖτε ὅτι κτέ., Ye have long been thinking that we are defending ourselves (excusing, justifying ourselves) to you, i. 6. that our own reputation with you was the leading thought in our minds. — πάλαι w. the pres. a classic idiom, rendered as above. Good., Had. — κατέναντι θεοῦ ἐν Χριστῷ λαλοῦμεν κτέ. (a most solemn and emphatic correction of that erroneous thought probably existing in their minds) Zi the presence of God in Christ we speak (cf. ch. 2.17); but all things, beloved, for your edifying (i.e. we are not trying to defend ourselves before you and estab- lish our own reputation ; but we solemnly affirm that we speak all things for your sake, to establish you in the Christian faith). — τὰ δὲ πάντα, sc. λαλοῦμεν. So Meyer, Kling, Alf. (doubtful). Some however understand γίνεται or ἐστίν, ---- a less probable construction. V. 20. φοβοῦμαι yap μήπως κτέ., Hor (the reason for what he has just said ; — αὐ things for your edifying) I fear lest in some way ( possibly) τ: 306 NOTES ON SECOND CORINTHIANS. I may on my arrival (lit. having come) find you not such as 7 wish, and I may be found in relation to you such as you do not wish. — εὕρω, aor. sub- junc. act. ; εὑρεθῶ, aor. subjunc. pass. of εὑρίσκω. --- οἷον, such a person as, obj. of εὑρεῖν understood w. οὐ θέλετε. “He here completely and finally throws off the apologist and puts on the Apostle.” Alf. — μήπως ἔρις κτὲ., lest in some way (there may be) strife, jealousy, angry passions, factions (see Lex. Th. ἐριθεία, entriguing for office), backbitings (κατα-λαλιά, a speak- ing against, defamation), whisperings (secret slandering), swellings (φυσίωσι, a puffing up of soul, Vulg. inflatio), disturbances (disorders). V. 21. μὴ πάλιν κτέ. Connect w. φοβοῦμαι, lest, when I have come again, my God will humble me before you, or lest again when I have come etc., — connecting πάλιν with the entire phrase ἐλθόντος... ταπεινώσει . πρὸς ὑμᾶς. So Alf., Meyer, Kling, et al. — ταπεινώσει, zw7/] huméle, put to the blush (Th.). Note the fut. -σει, indicating it is thought a degree of probability, and forming a climax in the apostle’s expression of anxiety. Yet this point is not certain, as the change from -σῃ aor. subjunc. to -cez fut. indic. was most easily made by a transcriber; since for a long period no difference in sound has been made by the Greeks between the two ' diphthongs εἰ and ῃ. — πρὸς ὑμᾶς, before you, in my relation to you, with respect to you. — καὶ πενθήσω (either fut. indic. or aor. subjunc. in form) πολλοὺς κτέ., and that 7 shall bewail (mourn for) many of those who have sinned before and have not repented of (ἐπί, more lit. for, on account of ) the uncleanness and fornication, and licentiousness which (ἢ, attracted to the case of the anteced.) ¢hey committed. — τῶν προημαρτηκότων (προ-αμαρ- τάνω), pf. particip., of those who have sinned before and continued to sin up to the present time. — καὶ μὴ μετανοησάντων (μετα-νοέω), aor. particip., and have not repented (as a finished act); μετα-νοέω only here in Paul’s epistles. Elsewhere in the N. T. w. ἐκ or ἀπό. Hence Meyer joins ἐπὲ κτὲ. with πενθήσω, that 7 shall bewail many of etc. for the uncleanness etc. which they committed. This const. certainly seems probable.- Alf. objects that the aor. ἔπραξαν forbids this const.; but his objection is not valid, as. the aor. is often used where in English and most modern languages the perfect would be used. CuHap. XIII. Vv. 1-10. The thought begun in ch. 12. 19, con- tinued. He forewarns them of the severity which he would exer- cise in proof of his apostolic authority ; but exhorts them to test themselves, and so not to subject him to this proof. Vv. 11-13. Concluding promise, greeting and blessing. V. τ. Τρίτον τοῦτο (nom. or acc. abs.) ἔρχομαι κτέ., This third time I am coming to you. Cf. ch. 12.14. When the second visit was made is. matter of doubt, as no account of it is given in Acts. The opinion of Dr. CHAPTERS XII. 21—XIII. 4. 307, Wing, translator of Kling’s commentary, is probably correct : — “ We know that Paul resided at Ephesus during the whole time between his first visit to Corinth and his journey through Macedonia, during which journey he wrote our present Second Epistle . . . As Ephesus and Cor- inth were the usual points of transit between Asia and Europe, Paul might easily have made a brief visit of the kind supposed ; but as it was attended with no special results, it was not mentioned in the Acts. The shipwrecks and disasters at sea mentioned in 2 Cor. II. 23-28, indicate that Paul must have made several voyages, during his missionary life, which are not recorded.” — ἐπὶ στόματος κτέ., Upon the testimony (the verbal testimony, lit. the mouth) of two witnesses and of three (kat introduces τριῶν with emphasis, certainly of three), every word shall be established. Quoted fr. Deut. 19. 15. This is usually understood of Paul’s successive visits and his own testimonies and warnings ; yet Meyer, Alf., Kling, un- . derstand him to mean by this quotation that he will, at his next visit, re- sort to the strictest legal proceedings. The older and prevailing opinion, that the two and three witnesses mean the two and three visits of Paul, seems the correct one. So Chrys., Calvin, Estius, et al.; and more recently, Neander, Olshausen, Ewald, Stanley, et al. V. 2. προείρηκα καὶ προλέγω κτέὲ., 7 have said beforehand (during the second visit) azd J (now) say beforehand, as when 7 was present the second time, even now being absent. This is the usual const. Some, however, un- derstand mpo- in the secondary sense, openly, plainly. — τοῖς προημαρτης κόσιν (mpo-auaptdvw) κτέ., to those who have sinned before or heretofore (cf. 12. 21), and to all the rest (all the members of the church who require warning, though they do not come under the head τοῖς προημαρτηκόσιν), that if I come (shall have come, ἐάν w.the aor. subjunc., often as a fut. pf.) again, I shall not spare. — ες τὸ πάλιν (looking forward), Zo the (com- ing) again. Why Paul at his second visit had been indulgent is as little known to us, as why Luke in Acts makes no mention of that visit. Vv. 3,4. ἐπεὶ δοκιμὴν ζητεῖτε κτέ. Connect with οὐ φείσομαι, --- (7 shall not spare) since ye seek a proof of Christ speaking in me, — may mean either, a proof of the fact that Christ speaks in me ; or, a proof from Christ (given by him) ¢hat he speaks in me. The following clause favors the latter. — ds εἰς ὑμᾶς κτέ., who toward you (entering into you) 7s not weak, but is powerful in you (dwelling in you).— καὶ yap ἐσταυρώθη (σταυρύω) Kré., for (confirmation of ὃς... οὐκ ἀσθενεῖ Kré.) he was even crucified from weakness (ἐξ, resulting from), but he lives by (as a result of) the tower of God. — τῇ (dw), pres. indic. Note the irregular contraction. Kal yap ἡμεῖς ἀσθενοῦμεν ἐν αὐτῷ κτέ., for we also are weak in him (we, being in him, are weak in the same manner as he was weak), dt we shalt live with him (in the same manner as he) dy the power of God (when we 308 NOTES ON SECOND CORINTHIANS. have entered) among you. It will then appear that God’s power is work- ing in and through us. V. 5. ἑαυτοὺς (emphat. posit.) πειράζετε κτέ., Zry yourselves whether ye are in the faith. Instead of seeking a proof respecting me ; a proof from Christ that he speaks in me, 27.) yourselves, on this vital point whether ye are (ἐστέ, indic. ave actually) in the faith. —éavtoris δοκιμάζετε" Prove yourselves. Not only try yourselves, but as a result make the fact plain, prove the fact. See Lex. Th. δοκιμάζω, 2.— ἢ οὐκ ἐπιγινώσκετε κτέ., OF (if you have any hesitation, any doubt about proving yourselves) do you not know (definitely) your own selves that Christ Jesus is in you, unless in- deed (τὶ, to some extent) ye are not approved (Th.), unapproved (Wing), mot abiding the proof(Alf.). Either of these is a far better rendering than the word “veprobate.” Christ Jesus is in you, unless ye are mere pretenders, hypocrites. Vv. 6,7. ἐλπίζω δὲ ὅτι κτέ., But 7 hope that ye will know (and decide, whatever may be the result in trying yourselves) that we are not without approval (not mere pretenders, hypocrites, and that we are entitled to the apostolic authority which we claim for ourselves). — εὐχόμεθα δὲ πρὸς τὸν θεὸν κτέ., Vet we pray to God that ye may not do any evil, not in order that we may appear approved. With οὐχ sc. εὐχόμεθα, we do not offer this prayer in order that we etc. — φανῶμεν (φαίνω) may appear plainly, mani- festly. — ON ἵνα ὑμεῖς κτέ., but (we offer this prayer for your sake) zx order that ye may do (pres. tense, may do habitually) that which is good, honorable ; and that we may be as if, in the judgment of men, without ap- proval, i.e. we are willing even to sacrifice our own reputation among men for your spiritual welfare. Vv. 8,9. οὐ yap δυνάμεθά τι κτέ., Hor (confirming and explaining verse 7) we are not able to do anything (cf. Lex. Th. δύναμαι, c.) against the truth (in the N. Test. sense, the truth of the gospel), but for (in behalf of) the truth (sc. δυνάμεθά τι, we ave able to labor). We are not able, i. e. in con- sistency with our calling and work as an apostle; and this is a reason why we are willing even to make personal sacrifices to build you up and establish you in the faith. — yalpopev γὰρ xré., For (with these principles and motives) we rejoice when we (emphat.) are weak, and ye (emphat.) ave strong: this we also pray for,— your perfecting, your complete and perfect (setting in) order. See Lex. Th. καταρτίζω, κατάρτισις, and καταρτισμός. V. το. διὰ τοῦτο... γράφω κτέ., On this account (because we pray for your perfecting) J write these things being absent, in order that when present I may not use severity (may not treat you with severity). — χρήσω- μαι (aor. subjunc.) w. an adv. See Lex. Th. χράομαι, 2. — κατὰ τὴν ἐξουσίαν κτέ., according to the authority which the Lord gave to me for building up ( for edification) and not for casting down (for demolition). ITE CHAPTER XIII. 5-13. 309 he had used severity, his authority might seem to be exercised contrary to the purpose of him who gave it, i. 6. for casting down. Vv. 11-13. «ΔΔοιπόν, ἀδελφοί, χαίρετε xré., Finally (lit. as to what is left), brethren, farewell (lit. rejoice), be perfected (pres. tense, indicating something progressive, cf. κατάρτισιν, verse 9), be comforted and encouraged _ (both ideas in the one word παρακαλεῖσθε), keep in mind the same thing (cf. Phil. 2. 2. What this one and the same thing was, and is, to the Christian, cannot be a matter of doubt. Connect it w. ἀγάπης, and εἰρη- vevete w. εἰρήνη5), be at peace (live in peace), and the God of love and peace will be with you (μεθ᾽ ὑμῶν, in the midst of you). Salute one another (note that all the preceding imperatives are in the pres. tense, indicating some- thing to be continued : but here we have the aor. ἀσπάσασθε, spoken of a single act) wth a holy kiss (the manner 222 which they were to salute one another; at that day, a frequent form of salutation among intimate friends). Ad/ the saints (in the neighborhood where the letter was written, in Macedonia) salute you. —‘H χάρις κτέ. (sc. εἴη, optat. of wishing), 7%e grace of the Lord Fesus Christ, and the love of God, and the communion of the Holy Spirit (be) with you all. The most complete and solemn form of closing prayer in all the epistles of Paul ; and hence very generally adopted in closing public worship. It would appear that Paul wrote this letter with his own hand (without an amanuensis), or at least with the aid of Timothy (cf. ch. 1. 1); and this sentence is “the seal of holy apostolic love after so much severe censure, one thing for all,” Meyer. 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